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SECRET OF GOD’S EXPLICIT NAME and other Divine Names !

SECRET OF GOD’S EXPLICIT NAME
Filed under: kaballahPARSHA Vyarah—Vaera | Tags: AbrahamDIVINE NAMESIsaacJacobKabbalahSD”YsecretssefirotYHV”Hnature lion south africa whitelion

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BS”D

Varah—Vaera

In our parsha it is written “And I appeared to Abraham, to Isaac, and to Jacob, by the name of א”ל שד”י, but by my name יהו”ה I was not known to them.” (Exudus 3:6)

Abraham apparently knew this name, since The Torah states a number of times:

“and Abraham called upon the name of יהו”ה ”  (12:8, see also 13:4)Abraham apparently knew this name but NOT LIKE MOSES . Rabbi Sa’adia Gaon, Persia, 892-942,  writes Moses knew God by the name יהו”ה alone and not through other names. Not that he did not know the other names but his relationship was directly with יהו”ה. The patriarchs were definitely familiar with this name but they were unacquainted with how it works, not like Moses.

The Ramban explains this according to Eben Ezra  thus :

Thus God said to Moses: ‘I have appeared to the patriarchs with the might of My arm with which I prevail over the constellations and help those whom I have chosen, but with My name יהו”ה with which all existence came into being I was not made known to them, that is, to create new things for them by the open change of nature.  And Wherefore say unto the children of Israel: I am יהו”ה and inform them once again of the Great Name יהו”ה , for by that Name I will deal wondrously with them, and they will know that I am the Eternal, that makes all things

What is it with this name יהו”ה ?, We will try to understand a little bit as this involves the infinate wisdom of the God.

Its written “forever יהו”ה your word stands in Heaven”. Every moment Hashem judges in everything its life force. What power it needs always. What barrier will not be transcended is determined by שד”י, changes are by יהו”ה

1

Malchut is a garment to Teferet, as אדנ”י is a garment of יהו”ה

2

There needs to be the 4 letters of יהו”ה in Teferet and the 4 letters of אדנ”י is in Malchut so to make tikun in proper order. יהו”ה is only revealed by אדנ”י .

3

Rabbi Avraham Abulafia in Safer cheshek teaches that there is no doubt that when one returns to intellect and cleaves in life force according to the force of olam haba, which will be according to his comprehension. By this Hashem (God) shall arrouse you upon the form of זכירה (memory) and on Chuchmah till that you lack no power, G-d willing. Every time you want to remember יהו”ה with all its vowels or Holy Names, the 12 letter name from 3 names of 4 letters or 3 יהו”ה or its 12 permutations.4

Know the Name from permeating it in all 22 letters as in Safer Yetzera of Avraham Avinu, if you don’t error with letters or nikudot. The prophet Jeremiyah worked Safer Yetzera alone. He was told (By Hashem) to find a friend to learn Safer Yetzera with so that they could permeate the alp-bet together, thus fulfilling as its written “ speaking in the fear of יהו”ה a man to his friend. So they could acomplish anything.5 יהו”ה gives Nashamot (souls) to the letters. Forever the Nashama of the letters is the Name. The letters of יהו”ה are the Nashama of man.6

All Holiness of “Kadosh Kadoshim” is from “mazel”. Everything derives from Mazel. The letters יהו”ה come out of Atik from the beard and connect to this Mazel. It supports other letters in Z’a.7

It’s tought in Shoshon Sodot that Aretz Yisrael is not under the supernal princes (angels) above but יהו“ה. It is nourished from Keter elyon (source of Divine will and delight) by the middle piller. Aretz Yisrael recieves flow of ברכה (blessing) from עליונה ארץ (the supernal land).8

There is one חיה (angel) in the rekia called Yisrael. Yisrael are born from the ”house of Hashem”. Here they cleave in ” the portion of יהוה is His people”. So they may inherit what is fit for them of Torah and mitzvot from treasury of Hashem this is their crown. This treasury is from the 32 paths Chuchmah. 9

Know, The Vilna Gaon, the Holy Ar”i and others parallel the Hebrew months with the order of the encampment of the tribes in the desert. According to this calculation, Tevet, corresponds to the tribe of Dan.

The 100 blessings are Light floating on בשר (flesh) with 2 צירי (Vowel of Binna). From this the Yesod of Imma descends to Zu”n. Then He is called יהו”ה אלהי”ם.10 Those who walk in the ways of “avoda zara” (strange worship) the way of Hashem being strange to them. Then the way of Hashem will not rest in their hearts.1 In the Parsha it says “Behold the children of Israel will not listen to me, so why will Pharaoh listen to me, I have blocked lips.” Rashi explains that this is one of 10 kal v’chomers (all the more so) that are mentioned in the Torah. These correspond to the 10 sefirot. In chapter 7 verse 28 Moshe is told to threaten Pharaoh that the Nile will swarm with frogs which will come into your house and in your bedroom and on your bed and into the house of your servants and your people and your ovens and your kneading troughs. ובמשארותיך  (kneading troughs) is the longest word in the whole 5 books of Moses, being the only 10 letter word, in the holy Torah. Nothing in the Torah is just coincidental. On passach we put the “Afikomen” on our shoulders as we did with the kneading troughs.

   According to the Ramban, God only hardened Pharoes’s heart after the fifth plague. Pharoe was a gluten for punishment of plagues, by his own free will, he just could not get enough? From this we learn that It is our own free will that allows us to constantly look for an excuse to say it was not God who caused this to happen but just chance. Making one unable to learn from a “God given” providential lesson. We just need to open our eyes and to the truth that is before us, instead of looking for excuses to dismiss it. One needs to recognize that every event is orchestrated by God, personally for them then they will be ready for every amazing event !

The Jewish people have experienced four great exiles: Babylon; Persia and Media; Greece, and our current and longest exile — that of Rome and its cultural heirs. These four exiles are hinted to in the verse in this week’s Torah portion, “And I will bring you out, and I will rescue you, and I will redeem you and I will take you…” These verses in our parsha take US out of exile  !

It is stated in the Zohar concerning the Mashiach ” the nations shall seek him, as within him is the secret of the Divine name.” The Metsudat David explains that there will be given power from Atik Yomim , The Ancient of days, to Messiach to rule over the nations, and they will serve him, and none will transgress. He will be victorious.

1. 1Avodat Yisrael p.20

1. 2Aor Yakar Noach p.13

1. 3Aor Yakar Barashit Volume 2 p.58,82

1. 4Safer HaCheshek-Abulafia

1. 5Zohar Chadash Tikunim p.215,201

1. 6Shoshon Sodot

1. 7Sulam on Idra Zuta p.289a

1. 8Shoshon Sodot

1. 9Marachot Elokim

1. 10Mishnat Chassedim

1. 11Shoshon Sodot

THERE IS MUCH MORE

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NEW BEGINNINGS SECRETS OF CREATION
October 16, 2020, 11:42 am
Filed under: MISA BARASHIT, Misa Markava, Parsha Barashit | Tags: , , , , , , ,

SECRETS OF CREATION – PARSHA BARASHIT
Filed under: Breaking of vesselsCreationerev rav-mixed multitudeMISA BARASHITParsha Barashit | Tags: Erev RavUzza and Azael

UPDATED Feb 13 2018

PARSHA BARASHIT              BS”D

א בתשרי

is

בראשית

The text of “Barasheet”  (Genesis) is very intimidating or should be to anyone who has any idea of what they are looking at. As much as you will uncover, you will discover much more to explore. The text of “Barasheet”  is overwhelmingly profound, beyond words and the human mind to grasp or comprehend. We just get a peek.

The book of Genesis has twelve “parashot” this is interesting as there are 12 tribes of Israel and 12 constellations in astrology.

When God said “Let us make man in our image” He was speaking with the angels who Hashem had put in charge of this physical world and was about to make him ruler over the angels. The angels did not like this at all and responded to God “What is man that you remember him ? ” (Psalms 8:4) , man will sin. God said to the angels if you were humans you would do worse. So angels took on the challenge and failed as God had said they would as its written “The sons of God saw the daughter’s of men”. God would not let them return to heaven, These are Uzza and Azael who were chained to the mountains of darkness in the far East. From them derive the souls of  the Erev Rav.

The first day God creates light and

separates light from darkness,

and day from night.

Yet he didn’t make the light producing objects (the sun and the stars) until the fourth day (1:14-19). 1:3-5

This tells us what we are looking at is not the physical world as we know it.

“The first day God creates light”

THIS LIGHT WE ARE TALKING

ABOUT IS NOT

JUST THE SUN

Light is a primary manifestation of Divine energy, Light is an often-used term as a metaphor for various manifestations and emanations of God

Looking for a transcendent word in a vocabulary generated by our physical lives, we seize upon “light.” Light is our metaphor for the incorporeal, the spiritual, the Divine. We speak of an era of “enlightenment” dispelling dark ages of ignorance and ignominy, of a “ray” of hope penetrating the blackness of despair, of the Divine “light” that bathes the virtuous soul.

Light straddles the defining line that runs between the physical and the spiritual. Having no weight, Having no mass, Having just about none of matter’s properties, light is the most ethereal of physical “things.” Perceptibly real, yet free of the qualities we ascribe to the objects of our perceptible universe, light serves as a bridge of allegory between a mind grounded in a material environment and the metaphysical abstractions it contemplates.

This idea of light will help us to understand what God meant when he says

Twice in the 4th chapter of Deuteronomy (verses 35 and 39 respectively), the Bible makes this amazing statement:

You were shown to know that the Lord is God, there is none else beside Him.

Know today, and take unto your heart, that the Lord is God, in the heavens above and the earth below, there is none else.

“There is none else” means that there is none else. Indeed, they explain, to maintain that there are existences other than God is ultimately the same as maintaining that there are other “gods” beside Him. What real difference is there between saying that the universe is governed by thousands of gods, or by a god of good and an equally potent god of evil, or by a very powerful god who (almost) always triumphs over a much weaker Satan, or by a great and mighty god who pervades every iota of existence save for a single cubic centimeter of space? Ultimately, one is saying that there is more than one God ruling in the world. To say that there is a god with the power to create and destroy universes, punish the wicked and reward the righteous, cause galaxies to spin and crops to grow, but that there also exists a single thing not under his control—is to deny His exclusive divinity and power.

The 14 words in “Barashith” (Genesis) that speak of the  worlds that were created and destroyed before our own as its written “The world WAS unformed and void”, speaks of the devastation left by the primordial shattering of the vessels. This verse has 52 letters in it, a  hint to the Holy Name of ( ב”ן  (52   that was blemished in the shattering. ב”ן  is the numerical value of the expanded form of the Holy Name יהו”ה (Yod kay Vav Kay) spelled with ה that corresponds to the tenth sefirat Malkhut and referred to as ב”ן  .

One must deeply scrutinize within their soul in order to correct it from lacking and blemish so to receive more Divine abundance ! this will result in freedom from ones egotistical nature and bring one to Godly consciousness. We need to do this as the souls were damaged in a process known as “the breaking of the vessels”. One needs to scrutinize their thoughts speech and actions so as to not break any more vessels.

Yes, we perceive our own existence and the existence of the myriads of objects and forces we call “the universe.” But this is our finite and subjective perception of reality. If we could observe reality from the all-transcendent perspective of the Creator, we would see a “world” devoid of selfhood and being.

If the eye were allowed to see the life and spiritual content flowing from the utterance of God’s mouth into every creation, we would not see the materiality, grossness, and tangibility of the creation, for it would be utterly nullified in relation to this divine life-force…

To understand this clearly God has given us in his Bible the metaphor of light

By this we shall understand the relativity of a thing’s very existence or nonexistance

Light exists. We regard light as an entity distinct from its emitter, distinguishing between a luminous body and its luminescent expression. An observer on earth, for example, perceives both the sun and the light that extends from it, and hence our dictionary includes both the terms “sun” and “sunlight.” But what would be the perspective of an observer within the sun? Would he, too, perceive “sunlight” as an existence distinct from the sun? Obviously not. Light, by definition, has a source and a destination, an emitter and an observer; light is information — a communication from one thing to another. Light, then, exists only in relation to that which is outside of its source, but not in relation to the source itself. If sunlight is defined as “the sun’s luminescent expression,” then it cannot be said to “exist” within the sun, where the very notion of “expression” is superfluous and meaningless.

Does this mean that the entity we call light “begins” outside of the sun? Again, the answer is obviously No. The sun itself is not dark; the luminescence that extends from it certainly pervades it. It is just that the concept of “light” has validity and meaning only to an observer outside of the light’s source. Lacking substance of its own, light exists only insofar as it serves its function: to carry information and effect from its emitter to that which lies outside its emitter. Where it has no function (i.e. within its emitter), it does not exist — not because it is any less “there,” but because it lacks the context that defines its existence.

Light, then, both exists and does not exist at the same time, depending on the context in which it is viewed. It goes from non-existence to existence not by undergoing any intrinsic change but simply by being observed from a different vantage point — a point in relation to which its function has significance.

Our world is “light” emitted by God: an expression of His omnipotence, a revelation of His majesty. As “light,” the created reality has no substance of its own, no intrinsic being; its “existence” is defined solely by its function — to express and reveal its Emitter. So the world exists only as observed from without its Creator and Source. As seen from God’s perspective, it does not merit the term “existence” — again, not because it is any less “there” (God, after all, tells us in His Bible that He created a world), but because in relation to the Divine “sun” the defining function of the sunlight of creation is utterly insignificant.

A important difference between the sun/sunlight analogy and the Creator/creation relationship it illustrates. With the sun, we identify two distinct areas in whose context the “existence” of sunlight is considered: outside the sun, and within the sun. Outside the sun, sunlight exists; within the sun, it is non-existent. Regarding the Almighty, however, the existence of this “second perspective” is itself only a matter of perspective. In truth, there is no ”area” that is outside of God’s infinite reality; the ”vacuum” into which God emanates His light is only a vacuum of perception, real only from our mortal perspective. In other words, God did not create a reality outside of Himself, only the perception of a reality outside of Himself. So the ”light” of creation is, in truth, ”sunlight within the sun” – that is, non-existent light. To us, the world exists only because we perceive ourselves as being “outside of the sun” – a perceived vantage point from which ”sunlight” is perceived as an ”existence.”]

The Bible twice reiterates the exclusivity of God’s existence, twice in the same chapter proclaiming that “there is none else” other than He. For there are two paths by which man may come to appreciate the nature of his reality vis-a-vis the Divine: from the top down, and from the bottom up.

The revelation at Sinai was a brief “foretaste” of a future world — a world in which all masks and superimposed “perceptions” will fall away. A world in which “your master shall no longer shroud Himself; your eyes shall behold your Master”; a world in which “the world shall be filled with the knowledge of God as the waters cover the sea” (Isaiah 30:20 and 11:9). In the world of the Messiah, “God will take the sun out of its sheath” and obliterate the concealment that effects the perception of a reality outside of His.

Here again we are working this light metaphor

I hope by now you are getting the Idea

The first day God creates light and separates light from darkness, and day from night.

Yet he didn’t make the light producing objects (the sun and the stars) until the fourth day (1:14-19). 1:3-5

This tells us what we are looking at is not the physical world as we know it.

“The first day God creates light”

The first day God creates light and separates light from darkness, and day from night.

Yet he didn’t make the light producing objects (the sun and the stars) until the fourth day (1:14-19). 1:3-5

NOW LETS DISCUSS THE 2 STORIES OF CREATION IN “Barashit”

“And God said, “Let the land produce living creatures according to their kinds: the livestock, the creatures that move along the ground, and the wild animals, each according to its kind.” And it was so. 25 God made the wild animals according to their kinds, the livestock according to their kinds, and all the creatures that move along the ground according to their kinds. And God saw that it was good.

26 Then God said, “Let us make mankind in our image, in our likeness, so that they may rule over the fish in the sea and the birds in the sky, over the livestock and all the wild animals,[a] and over all the creatures that move along the ground.”

27 So God created mankind in his own image,
    in the image of God he created them;
    male and female he created them.”

The first creation story is sealed with the aim of the Holy Sabbath which is the Sefira of Malchut. The heavens and the earth are finished, and all their host. And by the seventh day God ended his work which He had done; and he rested on the seventh day from all his work which He had done. And God blessed the seventh day, and sanctified it; because in it He rested from all his work which God had “created to be performed” by us. Is this the story of “histashalut” of Sefirot “Iggulim”

The Second Creation Story

This is the account of the heavens and the earth when they were created, when the Lord God made the earth and the heavens.

Now no shrub had yet appeared on the earth[a] and no plant had yet sprung up, for the Lord God had not sent rain on the earth and there was no one to work the ground, but streams[b] came up from the earth and watered the whole surface of the ground. Then the Lord God formed a man[c] from the dust of the ground and breathed into his nostrils the breath of life, and the man became a living being.

Now the Lord God had planted a garden in the east, in Eden; and there he put the man he had formed. 

The second Story of the Creation is entirely different from the first one. Not just different but quite the reverse: Adam was formed –  (וייצר) – on the day the creator made Ast (עשות) – Heaven and Earth, before there were plants and well before the Lord formed – vayiẓer (ויצר) the animals. This is a account of the primordial creation of man. Is this the story of “histashalut” of Sefirot “Yoshir”

This show us concerning

HOW OLD IS OUR UNIVERSE

Ages before Einstein, and millenniums before the question even ever had reason to rise, there existed in our world the knowledge of the age of the universe. The similarities between the structures of the paradigm in which this knowledge was contained and our current model of such ideas in both detail and number, are truly astounding. This knowledge was recorded in the Torah commentaries books of the Talmud and the Kabbalah.

The Bible is literally the blueprint of the entire universe. All events and all of things are to be found in it. Upon accepting these principles, it is most obvious when flipping through the Bible, that there is much more that lies beneath the surface level. In addition to the Oral accompaniment which was given at Mount Sinai, from the very hand of God along with the written Bible, the Oral Law consists of much elaboration and commentary. The commentators were the mystic rabbis, who went about their annotation in a very structured and set manner, which some might even call scientific. This oral commentary they received from their teacher who in turn received the teaching from their teacher in unbroken succession going back to the father of all prophet Moses, who received the oral Torah from the mouth of God. Every letter is explained on an individual basis, and then explained again in terms of the word in which they are to be found. (Commentary on the very first letter of the entire Bible fills many volumes in and of itself!!) Every word is individually explained, and then explained in terms of the sentence, or overall context in which they are to be found. The numerical values of the letters help point out correlations, along with many other techniques.

Commentary on the Bible is thus not the interpretation that most conceive it to be. It provides insights which exist in and of themselves, but which the layman is unable to catch on to on his own, lacking the knowledge and information which the commentators received in the oral traditions. Having being made aware of these things, the laymen is then able to study the Bible on deeper levels with the aid of the commentary.

Perhaps the most important fact which must be made clear from the start, is that the Biblical year 5770 (in which we find ourselves today), corresponds to everything that occurred from the 6th day on. It was only after Adam was created on the 6th day that we begin the Biblical calendar. Thus as far as the universe itself is concerned, its age would be 5779 years + 6 days. Our calendar does not concern itself with these six days, as the ultimate purpose of Bible goes far beyond mere speculation.

The purpose of creation is a physical, and practical one, thus our perception of time should concern that time which concerns us, as human beings. Nevertheless, the first six days of creation obviously were of much importance in and of themselves. A distinguishment that is made between the Heaven and the Earth, is to be found in any literal translation, which acknowledges that the word Shamayim (most often understood to mean sky) refers to the spiritual worlds. The message that is being conveyed here, is that there is something essentially distinctive that separates the creation of the heavens, from the creation of the Earth.

The Midrash (Vayikra Rabba 29:1) also separates the two, in examining the last three things which were created – The entire universe and the laws of nature, the Nefesh (the soul of the animals, which we as humans posses as well) and then finally, at the very end of Day six, the Neshama (the human soul). In Deuteronomy 32:7, Moses ends his speech towards the Children of Israel by saying that if you want to see the fingerprint of God in the universe , “consider the days of old, the years of the many generations.” The Ramban, Nachmanides explains that this verse refers to two distinctive periods of time. “The days of old”, refers to the first six days of creation, whereas “the years of many generations” refers to everything that occurred succeeding Adam. It is evident then, that there is something different about the seventh day of creation, which separates it from the first six.

Rav Levi said in the name of Rav Chama ben Chanina that God created 3 objects on each of the days of creation.

The first day God created Heaven , Earth and Light.

On the 2nd day the firmament, Gehenom and the Angels.

On the 3rd day God created Trees Herbs and Gan Aden.

On the 4th day the sun moon and constellations.

On the 5th day Birds , fish and the Leviathon.

On the 6th day Adam Eve and moving creatures. Rav Pichas said on the 6th day 6 were created  Adam Eve, creeping creatures, cattle, wild animals and demons.

The light of the first day was completed on the 4th day with the objects that manifest light. The firmament clouds and ocean of the 2nd day was completed on the 5th day

A observation of Satinover concerning the Big Bang theory, recognizes time as a dimension. Being a dimension, time, or at least our perception of time, is thus relative to the system one finds oneself in, due to variants in gravity and velocity. A day on one planet may be equivalent to 10 years on another. The absolute time depends on where you gather data from. This is the essential idea behind the information that follows. Time during creation is recorded in terms of days. These days are made distinct, in the words “Vayehi Erev Vayehi Boker Yom…..”. This is most commonly translated as “And there was Evening and there was Morning, Day………”. Upon examining the words Erev (evening) and Boker (morning), however, their roots become manifest. The root of “Erev” means mixture or chaos. The root of “Boker”, on the other hand, refers to order, and discernment. Thus every day consisted of a process of moving from disorder to order.

The planets, the stars (including the sun) and the moon were not brought into existence until the fourth day, and thus the idea of a day being defined in terms of the Earth’s rotation, was non-existent. It was only in the seventh day of creation, that the Earth’s rotation coincided precisely with the cyclical appearances of the creation of Light (which unfortunately remain invisible to us), and we were thus able to measure days according to the rotation of the Earth (note that time is still being measured in terms of the light cycles, as they are the true definers of time). Prior to the seventh day, the Earth rotated at a relatively high pace. On the seventh day, however, God ceased to actively create, and thus the rotation of the Earth slowed down, until it coincided with the light cycles. Thus, 24 hour days which occurred prior to the seventh day, would be perceived by us to have been much longer. King David alludes to the distortion in our perception of time in Psalm 90, verse 4: “1000 years in Your (God?s) sight are like a day that passes, a watch in the night.”

In a similar manner by which cosmologists have measured the age of the universe, they have estimated that the general relationship between time near the beginning and time today, is a million. This means that if a pulse were to be sent at one point in time every second, it would arrive in one million seconds. Due to the expanding universe, after receiving the first pulse, the succeeding pulses would not arrive every second after that. As time goes by, the universe expands, and thus the time relationship between pulses would change. In viewing the six days of creation as this “pulse” which was being transmitted, we find, that the first day, (of whom’s hours numbered 24) would have been experienced by us to be 8 billion years. The second 24hr day, would be experienced by us as 4 billion years. The 3rd – 2 billion. The 4th – 1 billion. The 5th – ? billion. The 6th – 1/4 billion. 8+4+2+1+1/2+ 1/4 = 15 3/4 billion years!!!!!

This is in addition to the fact that the most precise and authoritative commentator on Genesis, Nechunya ben HaKanah wrote that the 42 lettered name of God had within it the answer to the age of the universe. His successor, Rabbi Yitzhak of Acco insisted that the 42 lettered name alluded to the 42,000 “Divine Years” which transpired between the initializing of creation and man. Drawing on the quote that has been quoted above from the Psalms, he concluded that a divine day is 1000 years in our world, and that thus, a “Divine Year”, is 365 1/4 x 1,000 =365,250 of our own years. Thus the time between the beginning of creation and the creation of man is: 42,000 x 365,250 = 15.3 billion years!!!!!!!!!! .

And God said, Let there be light; and there was light. And God saw the light, that it was good; and God divided the light from the darkness.

In Hebrew, the words for ”the light” are numerically equivalent to 613, the number of commandments in the Bible as taught by Moses.

Moses our teacher is numerical value =613= the number of commandments in the Bible =The Light

The first day God creates light and separates light from darkness, and day from night.

Yet he didn’t make the light producing objects (the sun and the stars) until the fourth day (1:14-19). 1:3-5

This tells us what we are looking at is not the physical world as we know it.

“The first day God creates light”

THIS LIGHT WE ARE TALKING ABOUT IS NOT FROM THE SUN

this is obvious

now what is this light ?

On the first day of creation, while Existence remained

in a state of complete chaos, God began the process of

bringing order to that chaos by commanding into

existence the reality of light.

It is  with light we are meant to guide the world to Divine order and the messianic age

We are talking about Primordial light

The light God first created was not the one with which we are most familiar

on a daily basis. This is especially so since this light was

Hidden by the fourth day of creation. Indeed, it

was concealed from creation on the very day it was

created:

God saw that the light was good, and God separated between

the light and the darkness. (Genesis 1:4)

GOD SEPARATED: He saw that the wicked were

unworthy of using it (the light); He therefore set it

apart for the righteous.

Unlike the light of the sun and the

moon, or artificial lighting with which we are familiar, all

of which is available to the righteous and the wicked

alike.

To appreciate the difference between the Original Light

of creation, often referred to as the “Ohr HaGanuz” — the

“Hidden Light” — and the light that remains readily.

With the light that The Holy One, Blessed is He, created

on the first day, Adam looked and was able to see from

one end of the world until the other. He had amazing higher perception.

THIRTY-SIX hours the Light served Adam

The thirty-six hours were (are)

made up of the 12 hours in advance of Shabbath, and the

24 hours of Shabbath itself. At the end of Shabbat.

Adam was created by the union of Z”A and Nakavah , face to face, above in the palace of Abba, and Imma. In Sefer Likutim, (Tehilim 32), it is written, that when YHWH created  Adam, not all souls were in him, but only the souls of Yisrael. If Adam had not sinned, the nations of the world  would have never come into existence. After Adam had sinned the souls of the nations became intermingled within him. In  Sefer Likutei Torah (Tehilim 84), it is said that if Adam had never sinned there would not have been a need for a physical world, at all”.

It is taught in Sha’ar Ma’amrei Rashbi, Parashat Kedoshim of Rabbi Chayim Vital that Adam HaRishon  originally had no portion in the world of Asiyah the physical world. His body was in the world of Yetzirah his Nefesh was from the world of Beriah his Ruach was from Nakavah of Z”a of Atzilut, his Neshamah was from Z”a of Atzilut, and soul his soul level called Chayah was from Abba, and Imma of Atzilut.  Originally the stature of Adam was greater than is Matto”t at presentThe snake was jealous of Adam’s garment of light, as he was surrounded by a great “Aor Makif” (surrounding light). The snake had no portion in the”Aor Makif”, in accordance to the secret meaning of the verse , “And the snake was naked” (Gen 3:1). Therefore the snake conspired against Adam, to cause him to fall, and to loose his garment of light,

Adam sinned with the Tree of Knowledge, which is the world of Asiyah , of this he was commanded not to eat from, as he had no portion in Asiyah. The Tree of Knowledge is was only in the world of Asiyah, but by Adam’s sin  the klippot are now mixed together with Holiness. However, after Yetzirah descended dressing into Asiyah, Yetzirah also began to be called the Tree of Knowledge.Rabbi Chayim writes, , “The sin of Adam with the Tree of Knowledge, Good and Evil was that he did not take form the Tree of Life, which is the wisdom of the Kabbalah. This was also the sin of the mixed multitude that said to Moshe, “You speak to us the Torah, let us hear it”. from the Tree of Knowledge, Good and Evil. Do not let Elohim speak with us, lest we die due to the secrets of the Torah”. The first Tablets,  came from the Tree of Life those theat Moshe brought down from Sinai), shattered. Instead they received the Torah from the Tree of Knowledge, Good and Evil, which is the Mishnah , the slave girl of the Shechinah. This is the cause of the destruction of both Temples, and this present, long and bitter exile

(Etz Chayim 2A)

Adam HaRishon was forced to leave the Garden of Eden for

having eaten from the Tree of Knowledge of Good and

Evil. Adam was on a higher level than Metatro”n is now. At the time of creation the worlds were on the level that nowadays exists only on the Sabbath.

God revealed to Adam and Eve a book given to them in the Garden of Eden by the angel Raziel (angel of secrets ). This book contains sacred knowledge concerning the 72 Divine Namea that revealed the formation of 670 inscriptions of higher mysteries. In the middle of the book was a secret writing explaining 1,500 keys to the universe which were not revealed even to the holy angels. When Adam and Eve got this book, all the angels gathered around to hear it read. When the reading began, the angels exalted Adam and Eve as if they were God, whereupon the angel Hadarnia”l (do not pronounce) was sent to them  saying, “Adam and Eve, do not reveal the glory of your Master, for to you alone and not to the angels is the privilege given to know these things.” Adam and Eve form then on  kept it secret and learned for themselves mysteries not known even to the angels.

When Adam and Eve transgressed the commandment of the Master regarding the Tree of Knowledge, the book flew away from them. Adam was so distressed, he entered the river Gihon (one of the rivers of the Garden) up to his neck and stayed there so that his body became wrinkled and his face haggard. God thereupon made a sign to the archangel Raphael to return the book, which Adam studied for the rest of his life. He left it to his son Seth, and it went through the generations to Abraham. It is still hidden today, for those who know how to read it.

The Light, though hidden, remains accessible to

the righteous.

God made a separation in the illumination of the

Light, that it should not flow or give off light except for

the righteous, whose actions draw it down and make it

shine. However, the actions of the evil block it, leaving

them in darkness, and this itself was the hiding of the

Light.

It is the goal of every Spiritual person who wants to maximize his

life to discover this holy light and how to use it for its

divine purpose.

The Bible preceded the world and its physical limitations. The pristine light of the first day also belongs to this initial stage of creation, transcending all limitations of time and place. Unlike the elevated light of the first day, regular light is produced by the heavenly bodies that were created on the fourth day. Our awareness of the passing of time, of days and seasons and years, comes from the world’s movement and rotation. The sun and the stars, God announced, ”will be for signs and festivals, days and years” [Gen.1:14]. Our concept of time belongs to the limits of the created universe; it is the product of movement and change, a result of the world’s temporal nature.

This second type of light corresponds to a lower holiness that penetrates and fills the world. The higher, transcendent light ’surrounds all the worlds’ . while the lower, immanent light descends and ’penetrates all of the created worlds’

The holiness of the Sabbath is, set and eternal, independent of our actions. And yet, we are commanded to sanctify it – ”Remember the Sabbath day to make it holy” [Ex. 20:8]. How can we sanctify that which is already holy?

The essential holiness of the Sabbath is eternal, transcending time; but it has the power to sanctify time. By – ”Remembering the Sabbath day to make it holy” , we give the Sabbath an additional holiness – the lower, time-bound holiness. People are blessed with a additional soul level, on the Sabbath. The first nefesh (soul) is the regular soul of the rest of the week, the soul that rules over the body. This soul is bound by the framework of time, just as the body that it governs is temporal and impermanent. On the Sabbath, however, an additional neshamah (higher Divine soul level) is revealed – a soul that transcends time, the soul that is rooted in the highest spiritual realms.

The Bible’s revelation at Sinai came to repair the sin of eating from the Tree of Knowledge. ”I created the evil impulse and I created the Bible as a remedy for it” . The Bible reveals the transcendent light of the first day of Creation, the light of timeless holiness. Therefore the first letter of the Ten Commandments, the beginning of the Bible’s revelation, is a Hebrew letter Aleph – ”Anochi Hashem Elokecha,” ”I am the Eternal your God.” Like the Aleph, representing the number one (it being the first letter of the alph-bet), the Bible contains the infinite light of day one, the boundless light that God saved for the righteous.

“God saw that the light was good, and he separated the light from the darkness.”

“the light “ in Hebrew, the original language of the Bible has the numerical value of 613, which is the number of the commandments rooted in the Bible. They are 613 ways God has given us to reveal this ”hidden Light”

Stay away from the Darkness which has the end of suffering and death and choose life

“work the light”

“And God said, Let there be a firmament in the midst of the waters, and let it divide the waters from the waters. And God made the firmament, and divided the waters which were under the firmament from the waters which were above the firmament; and it was so. And God called the firmament Heaven. And there was evening and there was morning, the second day.”( 1:6-8)

God spends one-sixth of his entire creative effort (the second day) working on a solid firmament. This strange structure, which God calls heaven, is intended to separate the higher waters from the lower waters.

On one level we understand that on the second day of creation, God created the water condensation system. Called the ” firmament” Water turns into vapor, a gas, and rises into the sky, where it forms clouds, which eventually lead to rain. This is what waters everything on earth and sustains life on the planet. It’s very important, and that’s what GOD created on the second day.

On a deeper level The Ramban suggests that it is a deep mystery that is difficult for the average person to understand. He does also suggest, however, that the best way to understand what happened on the second day of creation is that God separated the physical world– what we can see and experience with our five senses– from the spiritual world– what is beyond our direct ability to comprehend. So the firmament, is actually the spiritual world that we can reach by studying the Bible and doing the commandments.

The Bible teaches that the Heavens and

the earth were created on the first day of

Creation. For the time being, we will put

aside what the Heavens are, what the earth

is, and what a day is in this context, but let

us focus on the fact that the Heavens and earth have been created as of day one.

Given that the Heavens and earth have

already been created, we should be

puzzled when we see statements on day

two which imply that God separates the

heavens from the earth on day two. As it

says “God said, ‘Let there be

a firmament between the waters” and then

goes on to say that this firmament

separates between “the waters above”

(ostensibly sky-bound water e.g. clouds)

and “the waters below” (e.g. oceans, lakes,

etc.). Why does the Bible seem to repeat

the creation of the firmament which divides

between Heaven and earth? It is created

once on day one, and then mentioned more

specifically on day two. Rashi quotes a Midrash

which explains the apparent repetition. The

firmament had been created on the first

day, but was somehow unstable. In the

Book of Job (26:11) the day-one firmament

is described as if the very pillars of Heaven

were weak. The Midrash explains that

when God says on day two, “let there be a

firmament”, this command was experienced

as a awesome roar. It was as if the

firmament became awestruck “like a person

who is shocked and stands still from the

roar of One who is threatening him.” It is as

if the Bible were describing three phases

to the creation of the firmament: its

creation, its experience of becoming

awestruck by the roar of the Almighty, and

its ultimate stabilization.

From another perspective :

The basic formula for photosynthesis is as follows:

6CO2 + 12H2O + sunlight <-> C6H12O6 + 6H2O + 6O2 Equation 1

The three input components of photosynthesis-light, water and carbon dioxide-correspond to the three basic components of Creation as highlighted in Kabbalah: light, water (, mayim), and the firmament (, rakia). The firmament is that element which separates Godliness (or light) from the lower world (or water). The relationship between these three elements is figuratively depicted in the letter alef, the first letter of the Hebrew alphabet, which comprises an upper point (light), a lower point (water) and a diagonal line separating them (the firmament)

Hence it can be said that photosynthesis manages the interaction between Divine energy and the world. This is expressed both by the descent of carbon dioxide and oxygen atoms into carbohydrates (the source of sweetness in the world), as well as by the ascent of the oxygen atoms of water (the source of earthly pleasure, as taught by our sages: water propagates all manner of pleasure) as the oxygen gas released by the plant (enabling the Divine pleasure of the soul, the ’breath’ of God).

This connection between the upper and lower realms finds its most noticeable expression in what the Zohar refers to as ‘the union of the upper and lower waters’. According to the commentary Ashmoret Haboker on the Zohar, this union represents the unification of Torah knowledge (higher wisdom) and worldly knowledge (lower wisdom)- or the wisdom of the nations The hour that best reflects this coming together of the upper and lower realms is that of the third meal on Shabbat afternoon, whose messianic character makes it conducive for contemplating the significance of the plant (tzemach), the symbol of the Messiah.

The Zohar states that ”God looked into [the letters of] the Bible and created the universe.” The Divine act of Creation is referred to by the metaphor of speech.

The root אמר, “to say”, is an acronym for the first three primary creations: light (אור), water (מים), firmament (רקיע). These represent the three stages in the materialization of the creative seed, as taught by the Arizal:

light —the spiritual origin of the seed in the mind , before it is emanated, still only in potential in the God Head

water— physical manifestation of seed , the energy after emanation

firmament– the beginning of conception in the womb –. Shaping of the Energy so to create something in this physical world.

The firmament (רקיע), derives from the root רקע, “to stretch”, represents all states of positive tension- energy fields- in nature.

The third utterance is ”Let there be a firmament between the waters and let it separate between water and water”. It maps to the third sfira, which is Bina, Understanding. Bina is the type of understanding where ideas exist separately, can be scrutinized and comprehended. Bina is the level where division first exists. The very first division was the firmament, the rakia.

Our Rabbis teach in the name of Rabbi Hanina and Rabbi Pinchas and R’ Yaakov the son of Avin in the name of R’ Yishmael the son of Nachman – At the time the Holy One Blessed Be He said “Let there be a firmament between the waters” the middle drop congealed/froze and there was made the lower heavens and the upper heavens. (Breishit Rabba 4:7)

The separation between water and water became the separation of the upper heavens and the lower heavens. Certainly the Bible is telling us something of our physical reality, but even more about our spiritual reality. Heavens in Hebrew is shamayim, which it is taught means ”there is water”, ”fire and water”, ”loaded with water”, etc. (Breishit Rabbah 4:7). Water, that which makes our planet unique in the ability to support life.

According to the Talmud there are 7 “rekia” (skies), the two lowest skies seem to be physical, while the other five are completely spiritual belonging to a separate group. The lowest sky is called “Vilon” (curtain). It has nothing of its’ own. It only comes out during the day and gathers in at night as said in the Holy Zohar. Thus it seems that “Vilon” is the Earth’s atmosphere. It is thus proper to say that “it has nothing of its’ own”, it corresponds to the Sefirah of Malchut.  Kaballah says Malchut having nothing of its’ own. The next “Rakia” contains all the planets, stars and galaxies, and thus includes the rest of our physical universe. The last 2 “Rekia” relate to “Aravos” the 7th “Rekia” (Heaven- firmimanent). It is here that God willing we beseech Hashem when standing in the ”Amida” prayer !

At a physical level, water is made of one oxygen atom and two hydrogen atoms bound with strong ionic bonds. The atomic number of oxygen is 8, that of hydrogen is 1. The sum of the atomic numbers in one molecule of water is 10.

lets try understand what is being said

Plants are made on the third day before there was a sun to drive their photosynthetic processes (1:14-19). 1:11

This could not be talking about physical creation of plants, it refers to their root and and source in the upper spiritual worlds

this is confirmed by the latter verse

5. Now no tree of the field was yet on the earth, neither did any herb of the field yet grow, because the Lord God had not brought rain upon the earth, and there was no man to work the soil. (2:5)

Their creation on the third day was only in potential, only created was their spiritual source

This verse should be explained to mean that no tree was yet on the earth . As the creation of the world was not completed till the sixth day, when man was created.

No herb of the field had yet grown. And on the third day, where it is written:“Let the earth bring forth,” they [the plants] had not yet emerged, but they stood at the entrance of the ground, in a potential state until the sixth day.

And why? Because He had not caused it to rain, and the sun was not set in the sky. There was no man to work the soil, and no one recognized the benefit of rain, but when man came and understood that they were essential to the world, he prayed for them, and they fell, and the trees and the herbs sprouted.

This sequence of events points us to recognize the spiritual root of all things.

The Bible also wants to emphasize that the sun is not in the center of or maybe even the origin of our “solar” system.

There is a Higher spiritual source-the God

We can see from this that things such as even plants at their spiritual root they were not ordained in the basis of the obvious matters of this world, but rather they are high, distant, and wonderful indeed.

“Were the Torah (Bible) mere law, were the Torah given only to direct the people which path to follow, its laws and details would not be ordained on the basis of such fine and lofty distinctions, which can be sensed only after extraordinary and exhausting effort” . . . therefore, those who come to understand the Torah purely through human analysis, . . . will certainly err.

For the thoughts of humanity are not the thoughts of God . . .

All subjects found in this world begin in the upper worlds, and their true existence is there, and they themselves descend via myriads of worlds until they reach our world with its feeble existence .. .

Just as there is nothing physical that does not have a root in the spiritual, so too there is nothing in the higher realms that does not descend to our lowest world . . . we can deduce that all the comprehension we have of the straightforward things of our world, can also enable us to comprehend the highest spiritual matters in their own terms, for in fact they are all one.

The Holy Torah is the spirit and root of Creation, and the world was created in accordance with it – “the Holy One Blessed Be He looked into the Torah and created the universe”.

Therefore all things found in creation are at their proper core and root in accord with the categories of the Holy Torah . . .

By knowing the spiritual nature of the source of our evolving worlds and physical creation one can be a partner with God in the work of creation.

God created many different spiritual concepts, forces and entities with which to create and direct the universe. Spiritual concepts can consist of such opposites as good and evil, or justice and mercy; as well as the basic concepts of giving and receiving, which are the spiritual roots of masculinity and femininity. There are also countless angels and spiritual potentials, all interacting to bring about the processes through which the universe is directed and guided.

The Bible in its beginning is teaching us concerning the Spiritual source of all things

In Genesis its written :

“I have given you every herb … and every tree … for meat.” 1:29

This is a mistranslation , in no way is the word here meat in the original Hebrew the word is “achla” which means food.

From this we see if you want to study a book as important as the Bible you should study it in its original language.

The Bible in the sacred language Hebrew does not use obscure language, but describes most things in words clearly indicating their meaning. Therefore it is necessary at all times to delve into the literal meaning of words to achieve complete understanding of what is actually meant. This can only be done fully by learning the “original text”.

Haim Nachman Bialik said ”Reading the Bible in translation is like kissing your new bride through a veil”

One needs the ability to understand the original author’s words, rather than through the translator’s opinion of the author’s words.

Hebrew is called the holy tongue? The Rambam explains that Hebrew lacks words for genital organs, for the reproductive act, for urine, and for excrement. When Hebrew needs to describe these things, it borrows terms with other meanings or employs allusions. This linguistic limitation makes the language sanctified. Hebrew is the original language of Torah, the language in which God communicates with his prophets and his people, and the language God used to create the world.

It is said that the Hebrew language came directly from God. It contains secrets that were preserved by the initiated. They contain the precise plan of the principles of creation. Each letter (or auth) is a crystallization of one of the aspects of manifestation of the divine word. Each letter is thus connected to the creative forces in the universe. The twenty-two letters of the Hebrew alphabet are the building blocks of creation. According to the Bible, God created the world with Ten Utterances (or sentences) such as ”Let there be Light.” Immediately, there was light. And the Bible describes each of the Ten Utterances and the things that were created as a result. What is interesting is that these utterances were not just said once and erased, but stand for all time, forming the objects they created. The world is formed out of combinations of letters; these combinations are created from the letters of the words God spoke when he made the world. If a letter were to be rearranged or damaged, that object would cease to exist. Therefore, spiritually, the continued existence of these letters is essential for the functioning of the world.

Every letter in the Hebrew alphabet has a design, a number and a meaning. You might have heard of the term ”gematria.” Since every Hebrew letter has a number, words have ”totals,” and these numbers have special significance. Two words may be linked in their significance and meaning not just because of etymology or the fact that they are related in their sounds, but also because they are related in their numerical value.

Words and letters have a certain kind of power that goes beyond our capacity to imagine.

The Hebrew Bible is arranged similarly to a hologram. The Torah has recorded with in it a vast “world” of information “imbedded” within and waiting to be later reconstructed, some what like being unfolded. It is like a “zip” (compressed) file. The first letter contains the whole. The first word expands from the first letter, the first sentence from the first word, etc. It’s very much like what our scientists do, We include information with messages sent to outer space that explains how to decode the entire message-that’s also how compression programs work on computers. The Torah to perceive requires information retrieval, and process information processing. As all is concealed with in it most only look upon its surfice. The ancient Hebrew alphabet is far more than a tool for everyday communication or the transmission of sacred texts; the letter forms themselves have intrinsic geometric and mathematical properties that point us to a profound knowledge of life and nature. They hold within them the secrets of human consciousness. The letters of the Hebrew Alphabet, as the manifestations of God’s speech. They are the energetic and vibrational building blocks of creation. They are analogous to physical elements. Just as, for example, an atom of oxygen gas unites with two atoms of hydrogen gas to form a molecule of water, so does one letter combine with another to create new entities. Hebrew words and letters are the constituent spiritual elements of all existence.

The Hebrew Alphabet is like the periodic table of elements.

The written Torah. It has in it only the crowns of letters and letters. It has none of the vowels written in it. Thus the words of the “Torah” (Bible) have many possible meanings. This does not mean that there is not a known simple meaning which Moses was taught by God at Sinai, but it lets us know there are other “secret” meanings to it’s words. The letters are the 288 sparks of the vessels that shattered. In creating the world God joined letters and sparks together. By the shattering of the vessels sparks fell below. Through reading of the Torah with the ”tamim” (musical notes) and ”nikudot” (vowels) which are into the vessels. This purifies the vessels and the sparks. Raise the letters that are fallen by the “tamim” (notes) , “nikudot” (vowels), “tagin” (crowns) All letters have their source in the letter “Alp” the Hebrew “A”, which is called sweetened.

By this the vessels are fixed ,from their shattered state. V”H of YHV”H is the source of the letters, it is the letters. By holy speech one makes permutations of these letters and sparks, thereby making peace between them and raising them up to the place from which they have fallen and their fixing reassembles them above to be conduits of light for us here below. Giving the world a higher and better level of Divine supervision, nullifying judgments..

The nature of the letters of the Torah is revealed by the fact that when the letters flew off the Tablets Moshe was no longer able to hold them any longer as they were so heavy, so he had to let them drop and shatter. This was because after the letters had departed from the Tablets they were with out “ruach” (Spirit) so grew heavy and fell.1 In the Torah scroll itself there are no vowels allowing the Torah to have many meanings, as each generation has a unique “tikun”(fixing) of its own by exchanging the letters.

Another mystery in Parsha Barashit is the long lifespans of the first men. The Oar ha chyim explains that the first generations had very large souls, each including many souls within them that would later incarnate separately as single individual souls. Therefore they required more time to do all the needed corrections. When these souls did not use this time to make “tikun” (correction) their souls were dominished fragmenting each of them in to many individual people, incarnations. These incarnations require less time to do what must be done,  so lifespans were shortened.

Its taught in Gemorah everyone is taught the Torah in the womb and it is forgotten at birth. We forget the Torah at birth  by an angel striking us on the mouth. This is why if someone learns Torah it will seem ‘very near’ to them. By speaking the Torah using the same mouth that was made to forget the Torah this brings back the memory !

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an overview of

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

2) “The Definitive Biblical phenomena”

3)The Souls speak

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

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

6) “The Message”

7)The Book of the Angel Mattatro”n

8)“Book Of ELOHEME”

9)“Teffilin The Owner’s manual”

10)THE MYSTICAL HOLY SHABOT

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

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13) “Markava”  The Divine chariot

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ENTER THE SUCCOT OF THE INFINITE ……………. !!
This image has an empty alt attribute; its file name is sukkah.jpg

SUCCOT בס”ד

Blessed is GOD that we have made it again to the Holy festival of Succot, a time auspicious for revelation of our righteous Messiah may he come quickly because the mercy of GOD is great !

The mitzvah of “Hakhel” happens once-in-seven-years, on the “shmitta”year during the festival of Succot. , These three mitzvoth, shmittaHakhel and Sukkot seem to be innately connected. At the  “Hakhel” gathering the King reads parts of the Torah. . “Hakhel” is a mass learning initiative for men, women and children to gather together to hear words of Torah. There is a requirement to bring little children, even infants, to the “hakhe”lceremony as explained in the Talmud “so that those who bring them will be rewarded”.

.

The Sefat Emet teaches that the “Bali Teshuva” (one returning to God) has no place but the God give them one and it is the “Succcah”. Yisreal now after the work of ellul, Rosh Hashanah, the 10 days of “Teshuva” and Yom Kipor are all like “Bali teshuva” and they sit in the צל (shadow) of God, cast by the Succah. This place hashem gives us is much higher than we merit by our actions. It is for this reason that its said that “The place a Saddeek stands a complete saddeek cannot stand”

Our lives are a illusion. We think physical life is the true reality and God is distant. On Succot this illusion starts to break down. As in the Succah we can experience the joy of closeness to the God that comes from recognition of the true reality, awareness of Divine truth. Living is the Succah is like living inside the God !

GOD commands us to dwell in a Succah so that we can remember our exodus from Egypt. Remembering the “great hand” and the “out stretched arm” of great revelation by which GOD took us out of Egypt. The Succah also teaches us of the wasteful unnecessary nature of materialism. As during Succot we dwell in Succot as our ancestors did in the desert after leaving Egypt. They lived simply and had all that they needed. Such simple living allows the mind to be free to dwell on spiritual concerns. Such living can be compared to the manna in the desert. To some it tasted tastless or bad, to others it tasted as what ever they wanted to eat. It all depends on the way one looks at things. Many sages have went on self imposed exiles, To the extreme of Rabbi Shimon Bar Yochi Who dwelled in the cave for 13 years and reached the greatest height of Holiness.

In a sense a Succah is as one’s personal mishcon משכן (tabernacle) משכן is Gematria 410 equals קודש Holy. The Succah is a very Holy place. The Sfat Emet says the Succah is a Marriage canopy for the marriage of Yisrael to Hashem, for this reason we build a Succah and dwell in it.

Indeed, the word Succah itself teaches us this. The word Succah (spelled Samekh Vav Kaf Hey) has the same numerical value of 91 just as the two holy Names of G-d, YHVH (26) and ADONAI (65)=91, מלאך (angel) = 91=אילן (tree alluding to the Tree of Life). YHVH represents G-d’s hidden supernatural power and the Name ADONAI represents the Divine natural power. The word Succah also is numerically equal to the term (HaElohim, G-d), as in the statement that we recite at the end of Yom Kippur prayers HaShem Hu HaElohim (HaShem, He is G-d). “He is G-d” is the Succah. YHVH/ADONAI is the Succah. G-d is the Succah and we are commanded to dwell within “Him” for the week.

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an overview of

everything

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

2) “The Definitive Biblical phenomena”

3)The Souls speak

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

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

6) “The Message”

7)The Book of the Angel Mattatro”n

8)“Book Of ELOHEME”

9)“Teffilin The Owner’s manual”

10)THE MYSTICAL HOLY SHABOT

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

12)”The book of “יהו“ה Yhv”h

13) “Markava”  The Divine chariot

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The four walls of Sukkah are a Mem Sofit that surrounds the one which sits inside its four sides. A Succah is a special kind of embrace of the Creator. According to Halacha a succah has to have two complete walls and the third one that is at least one Tepach long. The Sages compare the two walls with the two parts of the folded arm and the third wall with the hand, so this kind of Sukkah looks like the Arm of the Creator hugging the person sitting inside. If the space between the “scoch” and the wall is more than 24cm, then the wall next to the space is invalid and cannot be used as one of the three minimum Succah walls. , The walls of the Succah must be constructed before the “scoch” is put in place or the Sukkah is invalid until the “scoch” is raised and lowered.

The “Scoch” and walls of the sucah make “Tzel” (shade – shadow) + Mem= Tzelem (image) As it is written “God made man in His Image”

By sitting in Sukkah we reform our distorted “image”, distorted by sins, to the “Tzelem” given to us by our Creator. As it is written “God made man in His Image”

The Name of G-d used in the creation story is ELOHIM. The numerical value of this Name is 86, the same as the Hebrew term for “nature” (HaTeva). God is the author of nature, of the natural order. He created humanity and placed us to live in a Garden, not in a concrete jungle. God’s Name is often represented by the Hebrew letter Hey, the last of the four letters of YHVH. Add the numerical value of this letter Hey (5) to Teva (nature) and to ELOHIM (God in nature) and again we arrive at the numerical value of Succah.

In parsha Shemini we are told that for 7 days the mishcon was dedicated and on the 8th day the presence of GOD was revealed. This is similar to on Succot we dwell in a Succah for 7 days and the 8th day is Smini Atzeret, a day of closeness. Or as the Ramba’n, peace unto him, said Smini Atzeret is “a day of binding together all emanations”.

Pesach is concidered our festival while Succot is said to be GOD’s. This reflects the idea that on Succot the arousal of Spiritual interaction is from below (by our Divine Service). Succah is a celebration of “real joy” from the spiritual gain of Ellul, Rosh Hashanah and Yom kipporim. It is the time to celebrate the blessing of our harvest physically and spiritually. It is an opportunity for us to experience our new spiritual garments. One does not really know how nice a garment is until it is worn.

The Ramba’m warns us that one’s arrogance, Honor of themselves or haughtiness can, Heaven forbid, prevent one from truly rejoicing to the fullest extent, becouse of this such a person is a sinner and a fool. Such must certainly be avoided as the main service of succah is to rejoice, especially on Simchat Torah. Just let go of your inhibitions. The Sefat Emet say that “simchah” (joy) is the vessel to draw “mym chyim” (living waters) which is “Ruach HaKodesh’. The main drawing of ‘Simchah” for the year is in the Succah.

Succah is a time of great joy for all mankind as on Succah in the Bait HaMigdash (Holy Temple) offerings are brought on behalf of not only Yisrael but for all 70 of the nations. Its written in the Prophets that after the Messiah comes even the nations will celebrate the festival of Succah. Succah is a time of bringing all mankind together returning to GOD. As Rabbi Nachman of Bresslov teaches that by shaking of the arba minim (Etrog Lulav Hadas Arovot) the nations become humbled and return to GOD. When we hold arba minim (Etrog Lulav Hadas Arovot) together we draw lights of the sefirot from the upper worlds to ourselves and the whole creation.

Total value of Hadas , Aravah , lulav and Etrog =. (610+277+68+69) = 1024 = ארון הברית (Ark of the Covenant)= 32 x 32

The Ar”i says the four species correspond to the 4 letters of YHV”H Hadas (Yud), Aravah (Hei), lulav (vav) and Etrog (hei). The numerical values of Hadas and Aravah = 346 = שמו these two species correspond to י”ה (Y-H) , שמו (the Name of YH)

Hadas and lulov together (68+69) equals 137  קבלה (Kabbalah)

Shake the lulov in the sukkah by this we can shake with our hearts, shake the world up, shake the world awake. We shake 4 species in 5  sets during the “Hallal” these coorespond to Keter, Chuchmah, Bina, Z”a and Nakavah (5 levels of soul).We wave them to the 6 directions, for a total of 30 shakings, 4 species x 30 shakings= 120 sarufim of Elokim. These corresponds to the 30 blasts of the shofar of Rosh Hashannah (outside of Mussaf).Shake the lulov in the sukkah by this we can shake with our hearts, shake the worlds and our souls. We shake 4 species in 5 sets to the 6 directions, for a total of 30 shakings, 4 species x 30 shakings= 120 sarufim of Elokim. These corresponds to the 30 blasts of the shofar of Rosh Hashannah (outside of Mussaf).

We do 18 shaking in each one of the 5 sets being 91 total shakings per day.

30 daily shakenings x 7 days, there are 210 total shakings, as in the 210 years of Egyptian exile. And when the 3 shakings per direction are considered, there are 210 x 3 or 630 total shakings in the 7 days. 630 is 10 x 63 ס”ג, the יהו,ה of Binah. The number 10 always corresponds to the 10 sefirot

This service of waiving the arba minim is so powerful and important that the sages enacted that we should waive the arba minim all the days of the festival after the Bait HaMigdash was destroyed, even if they were only waved the first day in the Bait HaMigdash.

Sephardim shake towards the south then north, east, up, down, west. One needs to turn his body and face to  the direction  he is shaking. Ashkenazim shake east then south .west, north, up, down. Face forward and shake clockwise. By Ashkenazim don’t have to turn their body to face the direction nut just shake the “lulav” towards that direction while facing forward. From the south we draw chesed. From the North Givurah. From the East Teferet. From above Netzauch. From below Hod and from the west is Yesod.

Rabbi Moshe Chyim Lazzato Teaches that by grasping the life force that flows within the Etrog (citron) that is closed with in Malchut of Asiyah (which is as grasping the whole world in your hand). You can also grasp the Nakavah, malchut of Atzilut (all potential will of GOD that is yet to be revealed). Through one’s Kavanah (intent) they can draw down new revelation from Arich of Atzilut (the source of revelation of Divine will) in to this world revealing what did not exist before. Masters of the Mishnah (Sucah 34B) say, If it lost it’s “Pitom” it is not valid. Etrog (Hebrew) is Gematria 610 same as
“parnasa” (livelihood). Hadas + Arovot=65 = אדנ”י

  On Succot water was poured on the alter and the Cohaniam would walk around the  alter 1 time with willow branches  which after each day would be collected and set against the base of the alter. All this was done as a “Halacha Moshe MSinia” there is no verse concerning these mitzvot in the Torah itself.

The Bahir Teaches that a Succah is filled with Chuchmah (Divine Creative power- inspiration). It is this Chuchmah that gives us new understandings directing us to closer levels in the service of GOD, guiding us to greater revelation. It is further explained that the Scoch of the roof of the Succah is Netzauch (quanitity) and Hod (quality). According to the Quality and Quantity of our Divine service the Divine light is revealed throught the Scoch (roofing material) filling the Succah. GOD has left it up to us to illuminate the world we live in being a “light to the nations”. Letting them understand through our actions that everything we do is directed towards attaining life’s goal of unification with GOD by removing the dross of impurity that is brought on by nourishing the klipot (other side) in our thought speech and action. So that there can be more open revelation of GOD’s will in this world. Filling the Succah with light, as GOD’s voice would fill the משכן (tabernacle). Directing us immediately to Fulfill GOD’s will in this world with the arrival of our righteous Mashiach quickly in our days.

Chassadim (powers of God’s giving are dat (knowledge) of Z”a (source of our ruach-emotional soul). The Chassadim are called “stomim” (closed) above the chest of Z’a are covered in the Yesod (gate way of Divine energy) of Imma (source of our Nashama-Divine soul of intellect). The Yesod of Imma is as a tent of “succah”.1 The first day of Sukkot we begin recieving “makiff chassadim” (surrounding lights), also it is the fifth day of the entering of the “Aor Penimi” (Inner Light) which began after Yom Kipor, this gives this day a special intensity. We draw these Surrounding Light by being in the Sukka  when we eat, sleep, learn, and dwell,

1Mhl p.5,sulam on zohar Chadash Vetchanon p.5

The Sefat Emet teaches Succah alludes to Olam Haba and Gan Aden. Therefore it is said that some will merit a succah from the Skin of the Leviyaton. Tractate Bava Metzia Rabba says in the name of Rabbi Yochanan That the Holy one in the future will make a Succah for the righteous to protect from the sun, and it will be made of the skin of the Leviathan. If a man will be worthy a succah will be made for him, if not a mere covering, if He is not worthy of this a necklace will be made for him, if he doesn’t merit this a Amulet will be made for him. The rest of the Leviathan will be spread out over the hills of Jerusalem by the Holy One, and its splendor will shine from one end of the world to the other as it is written ” The nations shall rise in your light and kings in the brightness of your rising ”

Also concerning the Leviathan Rabba said in the name of rabbi Yochanan The Holy one in the future will make a feast of the flesh of the Leviathan. Rav Dimi said in the name of Rabbi Yochanan the angel Gavreal will in the future hunt the leviathan, and if the Holy One does not help him, he will not be able to prevail over him.

1Tractate Bava Batra 74b,Zohar Chayah Sara p28

This is the NEW NEW STUFF

The scoch (roof) of the Succah is Netzauch and Hod which we know are the gates of prophesy. Now, this is a amazing thing as after Succah they are only tree branches. During Succah God changes the nature of the roofing material and it becomes a conduit for Netzach and Hod by changing it grasping this unique nature of malchut of Atzilut and revealing it even in Malchut of Asiyah. סכך=100 alluding to the 100 names of Chuchmah. The lights of Imma, which are drawn into Z”a are 100, which is the secret of the “100 Blessings”  a person  says every day; these are the name ס”ג  plus 37, (the value of the letters filling ס”ג)  together these equal 100. Among these are hidden and the revealed lights of Z”a .  All 100 of these lights pass through this “schach”, which is the keter of Z”a , just that the light of the schach is in the aspect of Surrounding Light. (Safer Lekutim- Ar”i)

Water in Hebrew including the word itself is gematria 91 the same as Succah. Now we know during Succah God makes a judgment on “the water”.

Succah is the time when the Makiff Chassadim descend and enter Z”a. “Makiff Chassadim” are Surrounding Lights of Dat. Succah gives Dat to everyone in Yisrael. So that they may know God. Dat for the whole year comes in Succot. The lights around us we have not managed yet to achieve in our soul. In these “Makiff Chassadim” is the Divine abundance needed for the goals we need to achieve. They give us our enthusiasm abilities and insights we will need to obtain our goals,and overcome obsticles and problems in the year and years to come, Chassadim are the 5 times “light” is mentioned in the work of creation. By this Succah alludes to :

Revelation of Torah is Revelation of Chassadim.1 In the Torah in the story of creation are 5 times the word אור (light) this is “sitre Torah” (hidden Torah), 5 times מים (water) this is the written Torah and 5 times the word רקיע (firmament) this is the Oral Torah.2 Every drop of seed (penimi) is made by אמ”ר which is Rosh Teva אור (light), מים, (water) and רקיע (firmament). רקיע is secret of the light spreading out of by the spinal cord., The Divine act of Creation is referred to by the metaphor of אמ”ר speech. The root אמ”ר, “to say”, is an acronym for the first three primary creations: light (אור), water (מים), firmament (רקיע). These represent the three stages in the materialization of the creative seed, as taught by the Ar”i:

* light —the spiritual origin of the seed in the mind , before it is emanated, still only in potential in the God Head

* water— physical manifestation of seed , the energy after emanation

* firmament– the beginning of conception in the womb –. Shaping of the Energy so to create something in this physical world.

The existence of the parzufim are drawn by the order of אמ”ר. The order of from above to below is אמ”ר.

The firmament (רקיע), derives from the root, to stretch, represents all states of positive tension- energy fields- in nature. 5 lights of Binna are called rays of the sun. Binna is the sun. These are from Chesed to Hod. Moshe recieved from Chesed to Hod. These 5 are the 5 times light is mentioned in the first day of the work of creation. These are the Chassadim. They are the 5 fingers of the right hand. From Chesed Bina is complete mercy. The Givurot is 5 times “rekia” is mentioned on the 2nd day of creation.

What we are alluding to is that Succat reveals the highest forces of creation..The roof of the Succhah is Netzach and Hod which make the yesod , it is the rekia (firmament), heaven comes close to earth on Succot. From this rakia descends the makiff chassadim which as we said is the light of creation in Genesis. And as we began water in Hebrew including the word itself is gematria 91 the same as Succah. As during Succah the judgment on “the water” is made this we will discuss more later.

1Lekutey Mahoran p.58

2Avodat Yisrael p.1

In the spiritual worlds man is a microcosm of all Creation, he is the Yesod (gateway of energy) for the upper spirituals energies. On man himself the organ of the “Brit milah” (circumcision) corresponds to the “sefira” Yesod . The High Holy Days come to help us rectify “the” Yesod and connect us to flow of other divine powers that can come through our new “repaired” Yesod.

We eat and sleep in a Succah (Tabernacle) for the 7-day holiday of Succot, and on succah we work energy with the four species, the lulav towers above the etrog (citron), hadass and willow branches. The blessing that we recite in performing the mitzvah is over the “waving of the lulav.” The lulav is taken from the long, straight, upper branches of the date palm. In the holy Zohar, we find that the date palm, or “tamar”, represents the Tzaddik (the righteous individual) He conducts his life in utmost sexual purity, as in the case of Yosef, who was called Tzaddik, because he overcame the temptations of Potifar’s wife.

As we have said above “ The Yesod (gateway of energy) parallels the organ of the Brit milah (circumcision).”

Its written :

“The tzaddik (righteous man) flourishes like the date palm; he grows like a cedar in Lebanon” (Psalms, 92:13).

“Regarding, ‘flourishes like a date palm,’ just as a date palm does not grow (and bear fruit) unless the male be planted by the female, so the tzaddik cannot flourish save when husband and wife are united, when the male aspect of tzaddik, is united with the female aspect of tzaddik, as with Avraham and Sarah.

The Tzaddik is associated with the sefirah of Yesod (he has developed a great flow of spiritual energy), as its says, ”Tzaddik yesod olam,” meaning ”the Tzaddik is the foundation of the world” (Mishle, 10:25). From this we see that the lulav, in its spiritual connection to the sefirah of Yesod, is a powerful tool to draw down Divine goodness to mankind.

Concerning the 4 species: 1) The Lulav 2) the 3 myrtle branches 3) the 2 willow branches & 4) the Etrog citrus fruit

The 4 Species – Lulav branch stands taller above the others

Just as the Tzaddik excells over others in spiritual energy and shelters his generation,

 In waving the luluv, the vessel of the Yesod, we activate the female aspect of the Yesod above, drawing down Divine blessing. We “excite” the Shechinah above with the Lulov.

Accordingly, the holiday of Succot is also known as the Festival of the Harvest, or the Ingathering, when we harvest our material and spiritual blessings at the start of the year from the mercy of God and the work we did in Elul , Rosh Hashanah, the days of Teshuva and Yom kippor.. The Hebrew word for ”the Harvest,” האסיף, has the same numerical value as Yosef, יוסף, once again hinting at the connection between a “Sadeek” being able to receive the bounty of the Festival of the Harvest.

In its inner, spiritual essence, the lulav is like a healing laser beam whose light soars upward with our wavings to the furthest reaches of Heaven, healing the damages and releasing its life-sustaining blessings. It opens up the Yesod-gateway of energy for more and greater quality flow. We wave the lulav toward the four directions of the compass, and up and down, a total of six directions, which parallels the Yesod, the sixth of the lower sefirot. All is Dependant on the Yesod-gateway of energy.

It is written, “I said I will אעלה (go up) in the date palm” (Song. 7:10),אעלה is the “rosh haTeva” (first letter abbreviation) of the 4 species, א–אתרוג ע–ערבה ל–לולב ה–הדס The4 species, correspond to the four in the chariot, the one who rides upon it is the יהו“ה (Zohar Tikunim And one needs to make a circle around, just like by the altar. (Page 29B) It says in the Mishnah “you put it forth and bring it back to He, Who the four directions of the world is His, one raises it and lowers it to He Who the heavens and the earth are His”.(Sucah 37B). One needs to shake it eighteen times in the six directions, which is the seal of the “east is יה“ו . (Zohar Tikunim)

The lulav corresponds to the letter vav. Like the lulov the letter vav is long and straight, as the organ corresponding to the Yesod. The letter vav has the numerical value of six, paralleling the sixth sefirah of Yesod. By waving the lulav three times forward and three times back, for a total of six wavings, we actualize the flow of the Yesod. It is the perfect tool to fix clean and refine the Yesod-gateway of energy.

The 4 species we pray with on Succot are weapons of war taken in the right hand and with these weapons of war the Jews are sealed to be victorious in their judgement. Zohar compares it to a king that made a judgement and a war against seventy nations, and he did not know who would win the judgement, he said look at those that are sealed with weapons of war in their hands, and you will know who will win the judgement. (Zohar Tikunim) Aiming our secret spiritual weapon toward the six directions multiplies this flow of bounty into our lives. Also, it is the letter vav in the middle of God’s Name (Yhv”h) that connects the first two letters, Yud and Hai, representing the upper spiritual worlds, with the final letter Hai, representing our world. Once again, this hints that the vav-lulav-Yesod represents the channel that brings Divine blessing from the upper worlds to our world, ultimately revealing “chashmal,” (the inner voice of God). We only need to open up this Yesod-gateway of energy, and draw flow.

The Maharil (“Laws of Lulav”) notes that the first and last letters of the Torah, bet and lamed, and the first and last letters of the Tanach (prophets and Writings), vav and lamed, make up the letters of lulav. This once again hints that the lulav-yesod is the central axis that joins one end of our holy writings with the other, encompassing the entire Torah. We see from this the whole Bible hints at the Lulov reminding us of its importance.

The Ariza”l points out that the word, lulav (לולב) has the same gematria (numerical value) of 68 as the word ”chaim” meaning life (חיים). This is because of the life force that flows from the lulav-Yesod, to the feminine principle of Malchut, corresponds to the etrog, which symbolizes the fruit of the womb. When we raise the lulav and etrog together, we unite the male and female principles of Creation in a spiritual unification, called Yichud. This unification of Masculine and feminine give birth to new spiritual forces for our souls and the worlds. We create the arousal of new providence.

Etrog- corresponds to the heart

Lullav- corresponds to the vertebra

Hadassim- corresponds to the eyes

Arravot- corresponds to the mouth

Thus each of the arba minim corresponds to the corresponding aspect of the person’s spiritual and physical correction.

The Kabbalist elder, Rabbi Eliahu Leon Levi, stresses the importance of grasping the lulav at the bottom of its stem, and not in the middle, so that the hands do not act as a barrier separating the upper spine of the lulav (the Yesod) from the etrog (the Malchut). Rather, the lulav and etrog should be held together at the bottom of the four species, so that the flow of Divine illumination from the Yesod to the Malchut, stimulated by the waving, is not interrupted.

The three hadassim (myrtle leaves) channel the energy of the sefirot of Chesed, Givorah, and Tiferet. When combined with the two aravot (willows), symbolizing Netzach and Hod, all of the seven lower sefirot are united in a perfect unity. All these Divine powers are channeled through the Lulov.

Concerning the Succah itself.

The Sefat Emet teaches that the redemption from Egypt was not because of our merit. So it took great Divine providence from supernal Chesed,  as accusations were chasing them. For this reason Yisrael had to live in Succot when they left Egypt as they needed its protection. As it is written “God spread a Succah of peace on Yisrael”. A Succah causes blessings of Holiness to descend on those who dwell in it, so that they will recognize where they are dwelling. For this reason there is a “mitzvah” of dwelling in a Succah to recieve its blessings. The Succah has the energy of the Clouds of glory which protected the Jewish People in the desert when they left Egypt. The sages tell us our Succah like the clouds will keep the Israelites unharmed, guarded and protected. When it is said that the Sukka is in memory of those clouds, it reminds us that by sitting in the Succah we attract defending powers, of the “Lights of “chassadim  (God’s kindness) that surrounds the worlds during the days of Sukkot. The Zohar teaches that these Clouds which extended like pillars towering over the encampments of the Jews, embodied the all-encompassing flow of Divine energy contained in the Yesod. Again by the Yesod all the Energy flows through.

There were seven clouds of glory in the desert, one to their right, and one to their left, one before them, and one after them, and one above their heads, and one the Shekhinah in their midst. The pillar of cloud would precede them, killing snakes and scorpions, burning brush, thorns and bramble, leveling hillocks and raising low places, and making a straight path for them, a straight continuing highway, as it is said, “The ark of the covenant of the Lord traveled in front of them…and the Eternal’s cloud kept above them by day… Num 10:33-34.” ( Sotah 4:2).

R. Akiba says: The sukkot were the clouds of glory (Sifra to Leviticus, Emor 17:11) as it says in psalms

He made darkness His screen; dark thunderheads, dense clouds of the sky were His sukkah round about him (Ps 18:11-12)

Cloud as a vessel of the Shekhinah, The Divine Presence. Such clouds hovered over the tents of the matriarchs . Moses ascended into heaven to receive the Torah enwrapped in clouds .

The Ariza”l states, it is preferable to recite the blessing over the lulav, and to wave it, inside the succah. This brings about a powerful union between the all-encompassing aspect of the surrounding lights of the Yesod, the succah, with its inner aspect, the lulav. The lulov is a symbol of the spine which lies inside the body. Thus the succah becomes an electric power plant of high-voltage spiritual energy from both within and without, generating the supreme joy and renewal of the holiday.

Rabbi Avraham Yitzhak Hakohen Kook, the first chief Rabbi of Israel, writes that: ”The succah inspires such supernal joy that it cannot be a permanent dwelling, only temporary. Light waves of joy continuously flow, one wave ascends and immediately, without pause, a second wave, brighter and more joyous than the first, descends and spreads.”

Rabbi Nachman of Breslov teaches that succah depends on Tikun HaBrit because the succah represents the Clouds of Glory, and those who damaged the Brit through sexual transgression were cast out by the Cloud.”

Even though the Jews were protected by the invincible Clouds of Glory on their departure from Egypt, the evil nation of Amalek succeeded in its unprompted attack, as the Torah records: ”Remember what Amalek did to you on the way of your leaving Egypt, how he met you (karcha) by the way and killed the hindermost of you who were feeble in your rear” (Devarim, 25:17-18). Rashi explains the word ”karcha” in its root meaning of ”keri,” an impure emission of semen. Rashi relates that Amalek seduced the weaker Jews into sexual transgression, and when the holy Cloud vomited them out, Amalek pounced on them and killed them. Only those Jews who guarded their sexual purity were protected by the Cloud. The Marachot Elokim teaches that the “Hakafot” of Sukkot allude to supernal days and worlds.

Have a happy holy Holiday !

The Sukkah must measure at least 7 “tefachim” long by 7 “tefachim” wide equaling 49, like the 49 gates of Bina. This is the smallest area in which a person could reasonably be expected to sit. Even if the Sukkah is very long, it must still measure at least 7 “tefachim” wide.

A Succah must be at least 10 “Amot” high

by 7 “tefachim” wide, thus 70 square “tefachim” is a Succah.

This is :

י is 10 sefirot (energy of Height)

ה is 7 sefirot (energy of width)

ו is 10 sefirot (energy of Height)

ה is 7 sefirot (energy of width)

There is no limit to the size of a Sukkah except in terms of height, the “schach” must not be higher than 20 “amot” from the floor of the Sukkah (approx. 10 meters). When properly constructed, the sukkah is a conduit for expanded consciousness and channels divine abundane into the world. The Succah walls are Surrounding Lights of the Netzach, Hod and Yesod of Imma. The schach brings light from the lower half of tiferet of Imma, from her chest level and below. This part of tiferet is the keter of Z”A  and “hovers”over Z”A  and Nukva. Just like the  “schach” hovers over the Succah and we dwell beneath it. , The height of the  “schach” can be no higher than twenty “amot” becouse Z”A  and Nukva  each have ten sefirot – therefore together they total twenty “amot” . If the   “schach” above twenty”amot” , one is unable to perceive its light.  The Sages in Gemora Shabbat say that a succah thickly covered like a house so that one cannot even see the stars in it, it is valid, but ideally the stars should be visible from within the succah . Concerning this it is said “Spread upon us the sukkah of Peace”. The idea is that the Yesod of Imma  spreads out like a kind of tent, or sukkah, on the body of Z”a from the place of his chest, and spreads until his netzachhod and yesod  and all the chasadim of the body of Z”a  are above this barrier (the Succah of Yesod Ima) for they ascended from below to above, for the barrier is penetrated and they rise. And through these

The Sages Tractate Shabbat say that a succah thickly covered like a house so that one cannot even see the stars in it, it is valid, but ideally the stars should be visible from within the succah . Concerning this it is said “Spread upon us the sukkah of Peace”. The idea is that the Yesod of Imma  spreads out like a kind of tent, or sukkah, on the body of Z”a from the place of his chest, and spreads until his netzachhod and yesod  and all the chasadim of the body of Z”a  are above this barrier (the Yesod of Ima), for they ascended from below to above, for the barrier is penetrated and they rise. And through these openings in the schach, and at this barrier,  lights descend, and are visible from below via the openings in this barrier, resembling the stars of the heavens. This is what I heard from my master [the Ari], of blessed memory, at a different time; and it seems not connected to what we said at the beginning [that the schach is at the level of  keter of Z”a , not at his chest level], but this needs in depth investigation. (Safer Lekutim- Ar”i)

in the schach, and this barrier, these lights descend, and are visible from below via the perforations of this barrier, resembling the stars of the heavens. This is what I heard from my master [the Ari], of blessed memory, at a different time; and it seems not connected to what we said at the beginning [that the schach is at the level of Zeir Anpin‘s keter, not at his chest level], but this needs in depth investigation. (Safer Lekutim- Ar”i)

These are the potential energies we have to work with.

70 includes all the power of all the

angels that work things in this world.

They are under the command of the angel called Matto”t

(Here is more on this infinite Wisdom)

The “Thum” (depths) has 70 ”sarim” (supernal princes) that are ”chitzon” (external) that surround Aretz Yisrael.1 The 70 nations receive their flow from אלהים of “din” according to their actions, while Yisrael draws from the 13 “dikna”. Yisrael draws power from the 13 “dikna” sweetening the dinim of אלהים.2 Above “ Artz Yisrael” in the “rekia” is a opening called גבילו”ן. Under this opening are 70 others, 70 “memunim” guard them from 2000 “amot” away, in the secret of “tachum Shabat” (Shabat limit). This opening goes up and up till reaching the כסא (the throne) which is Malchut. Its authority spreads from the opening over “Aretz Yisrael” until the opening called מגדו”ן, where the “rekia” over “Aretz Yisrael” ends.1 In The Torah are 70 explanations in “loshon Hakodesh”, which is Yesod, which contains 70 sefirot of Z’a. Each of its 7 sefirot containing 10.1

1.

1Sulam on Zohar Vayikra p.20a

1.

1Sulam on Zohar Vayachal p.209b

1.

1Safer HaKanah

1.

2Tefilot Ramcha’l #303

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It is so pleasant to lay down and look up through the leaf roof of the Succah and see the stars !

(תורה (611) = (65) אדנ”י + (90) פי+ סוד(70) + סכות (486

Torah= Succot is Secret of the mouth of GOD

This world, like the succah, is temporary. Rabbi Akiva advised that Succot is a way to keep us from excessive pride at the sight of our abundance of blessings, so we are told to go out in live in a “Succah”. The only constant, is GOD’s presence and our choices to respond to Him or not. The sages tell us the Succah is a mitzvah that surrounds us that can actually envelop us in the “Clouds of Glory” which God provided to protect the Hebrews in the desert when they left Egypt. at that time. The Ramchal explains, in Derech GOD, that the seven clouds of glory that surrounded us in the desert, define us. GOD envelops us; the earth and its limitations do not hold us down. From these “Clouds of Glory” we attain a higher consciousness. This consciousness gives us the ability to define ourselves uniquely according to the will of God. As when we were surrounded by the clouds of glory when we left Egypt and found our national identity. This consciousness from being surrounded by the energy of the “Clouds of Glory” –the Succah. Is alluded to by our equation :

Torah= Succot is Secret of the mouth of God

As in this environment being surrounded uniquely by God we can hear His voice, if one listens closely. Concerning “Succot is Secret of the mouth of God” The Vilna Goan teaches that the word succah uses letters from four of the five organs of the mouth which produce speech. The letter samech is from the group of letters that are formed by the teeth. The vov is from those that formed by the lips, the kof, from those formed by the palate, and the hey from the throat. The missing group is the one of the letters that is formed by the tongue. These letters are left unsaid in their natural position, surrounding the tongue. The Gaon tells us that they protect the tongue by remaining silent. Thus that which is sounded is built up on a foundation of silence. The word succah thus introduces a new concept. The word itself tells us that speech that is an offshoot of the inner silence that reflects constant awareness of the presence of GOD. In the Silence in the Succah may we merit to the conciousness of hearing from “the mouth of God”. The will will be easier for us to achieve if we silence our own mouths from speaking evil.

The Goan concludes by telling us that Succot has the power to subserviate the side of us that is drawn to evil speech. The Maharal tells us that our speech is our window to our inner lives. If we wish to experience joy and faith, part of the picture is redefining our speech. For this reason our equation states :

Torah= Succot is Secret of the mouth of God

The partition between thought and speech is so delicate, that unless we change our patterns of thought, we will find it almost impossible to change our patterns of speech.

When water is poured on the alter in the Holy Temple on Succot all receive The Ruach HaKodesh (The Spirit of Holiness). All night every night of Succot were great celebrations in the early morning the water was poured on the altar. Jonah the Prophet it says in the Talmud Yerushalmi received his prophetic inspiration from the water sacrifice, when he was overcome with great joy. A Succah itself is a place Of new surrounding lights that yield Revelation.

תורה= (611)= הדבש יכפר

Torah= the Honey that will atone

As we learned before “ The honey of the Torah is the Torah’s secrets. They bring revelation of the level of one soul called “Chayah” . This is the Soul of Divine creativity and inspiration. To achieve the small still voice, Divine creativity and inspiration one must be pure and Holy. One must have atonement for past misdeeds to achieve this. The Zohar says, “Come and see! No man

is ever purified except with the words of Torah”. Therefore, it is only after we learn Torah that we remove personal impurities. Yet how we can learn secrets of Torah before purification? The answer is that this level of Torah learning, the “Sod”, secrets of the Torah its revelation requires the purity provided by atonement, so atonement is in its power. Once the inner part of our soul has been touched by Torah the outer layer is ready to grasp it and allow it to penetrate the soul. The Zohar above refers to this Godly element of our soul suggesting that Torah purifies it.

On Sukkot we receive the “Katnut” of a new higher level. The planning of the whole year work starts on Sukkot.

Cloud as a vessel of the Shekhinah, The Divine Presence. Such clouds hovered over the tents of the matriarchs . Moses ascended into heaven to receive the Torah enwrapped in clouds .

In the Succah we have guests, these guests are called “Ushpizin” in Aramaic. Each day of the holiday. we welcome Biblical Patriarchs into our Succah each brings to us new spiritual forces. On the first day we  invite Avraham, the power of  Chesed. On the second day we invite Yitchak, the power of Givurah. On the third day we invite Yacob, the power of Teferet. On the fourth day we invite Moses, the power of Netzauch. On the fifth day we invite Aharon the Priest, the power of Hod. On the sixth day we invite Yosef HaSadeek, the power of Yesod.. On the seventh day we invite King David, the power of Malchut, the Kingship of the God.

A pillar of cloud hovered over the altar in the Temple. on Yom Kippur, and its appearance was an augury of the future (Yoma 21b). The presence of the cloud diminished and eventually disappeared due to the sins of Israel. Bar Nifli, “son of a cloud,” is a title for the Messiah, who will appear riding one, according to the Book of Daniel (7:13). Virtuosos of Kabbalah, such as Moses Cordovero, sometimes had pillars of cloud appear over or around them (Sefer ha-Hezyonot).  

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

6) “The Message”

7)The Book of the Angel Mattatro”n

8)“Book Of ELOHEME”

9)“Teffilin The Owner’s manual”

10)THE MYSTICAL HOLY SHABOT

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

12)”The book of “יהו“ה Yhv”h

13) “Markava”  The Divine chariot

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SECRETS OF SONG AND MUSIC !
September 30, 2020, 1:50 pm
Filed under: 10 TYPES OF SONG !, Song, Uncategorized | Tags: , , ,
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The words “הַשָּׁמַיִם, וַאֲדַבֵּרָה” (Heavens and I will speak”     are 613  Gematria. corresponding to the 613 Mitzvot.”

The word “שירה” – song  is Gematria  515 the same as the 515 blessings the Angels make daily .

The harp of Messianic days has eight strings, while the harp of the world to come has ten strings.

Rabbi Shimon teaches that musical instruments were used by all the prophets to reach an ecstatic mood before receiving the spirit of prophecy-except Moses, who did not need any external aids. Even if Moses did not need any external aids to reach prophesy he did play a wood flute.

One accent to the light is by song. As song draws the light of “chuchmah” (Divine creative inspiration) As taught by the Sulam on zohar Tikunim . The Shur Kuma teaches there rises song and Tune that begins elevation and arrouses below to above. After this there descends flow to the level below in the secret of including all in man. In the  secret of remembering portions for tikun (repair). In the secret of each and every measure. Thus repairing all damages in oneself and the worlds, as is permitted and merited.

God created and formed all of creation according to the laws of musical harmony. God created humans with wisdom, in His own image, according to harmonic proportions.

Music includes natural mathematical acoustic laws of vibrations, they link with the 22 number-letter-notes the musical aspect of the Hebrew alphabet.  The Hebrew number-letter-note (n-l-n) is one.

The Hebrew law of music is part of the Torah which is the divine blueprint of creation, including the cosmos.

The building blocks of Biblical Hebrew are not the number-letter, but the two-letter word roots.  Each root possesses its own meaning; from these radiate out the different meanings which at first sight, appear totally unrelated.

The basic building brick of music is not the number-note, but the interval. Each interval possesses its own character, quality, and polarity, a tension with its own value especially within the decad 1…10.

The basic natural law of acoustics is the spontaneous generation of overtones of any note sounded: it generates further notes which are simple orderly whole number multiples of the fundamental’s vibration.

Professor R. Haase, Vienna, writes ‘Harmonic is the science of identical laws of proportion in nature, in man, in music.’

There are 12 most important intervals which are most frequently used-both in music and in nature.

R. Haase lists them as follows:

  • Consonances: Dissonances:
  • octave 1:2 minor seventh 5:9
  • fifth 2:3 minor second 8:9
  • fourth 3:4 major seventh 8:15
  • major sixth 3:5 minor second 15:16
  • major third 4:5 tritone 32:45
  • minor third 5:6
  • minor sixth 5:8

These correspond to the 12 permutations of Yhv”h, the 12 “simple” Hebrew letters, 12 hours of day and night and 12 constellations all this is explained in the Book of Abraham in the Bible called “Safer Yetzera” (The Book of Creation)

Torah Tradition understands these proportions, both as letter roots and as intervals, as basic structures of all form-giving processes of our universe.  They are sung unceasingly by angelic beings.

Both ancient Torah wisdom teaching and modern Harmonics deal with the formation and the implicative order and preservation of the cosmos. Great regulation rests on the unity of number – and – harmony of vibrations.

Within the range of audible sound waves in the air (16-200 Hz), especially within the range of the voice (80-1024 Hz) man has access to interact with the laws of the universe, from fast ‘fire’ – to slow ‘water’ – waves and beyond these.

In sound alone, man finds this flawless match between quantity and quality, numbering and meaning – based on natural acoustic laws and man’s innate Divine intuition.

The Torah System of Harmonics contains the order, both as a whole and in part, of the totality of music.  And discord – evil finds here its necessary redeeming function: in harmony.  The System is representation of the exact harmony of our cosmos.  Modern sciences are, unwittingly, engaged in producing more and more proofs for this at ever-increasing speed.

Torah Harmonics has the male-female voice as its touchtone.  This is closely linked to the origin of music.

In earlier generations music and dance were sacred observances connecting with God’s forces of nature;  they were expressed in the temple, prayers, blessings  and exorcisms. The human voice was used as a vessel for non-human Divine voice utterance – as is the priestly blessing in prayer today, and the prayers of Holy people.

The divine service of the Hebrews use the spoken word is stylized into a chant, as is the Bible cantillation when singing from the Torah scoll. This way of singing the Torah God taught Moses at Sinai. The text is recited on a single note, a kind of tonal axis, while the beginning and the end of the sentences, and the main points of punctuation are marked by brief melodic flourishes.’

This form of singing, limited to a few notes, is not at all a natural form of either talking or singing.  In talking, our speech produces a natural flow of voice, marked by frequent change of pitch.  At the end of a normal sentence, the voice sinks by a fourth.  An order or an exclamation is marked by a rise of the voice by a fourth.  While the fifth upwards marks a question.  And for tender expressions, the voice uses the third.  All this is unconscious.

By channeling speech into a one-note recitation, a Spiritual hypnotic effect is produced, on hearers and speaker.  Strangely enough, this even chant marks the birth of music!  Paradoxically, music results when free movement of the voice ceases, and it is forced onto one repeated, perforated note.  But to our hearing, this poor one note is the true music and farther from speech than the most melodious song.  Why does music begin for us when our natural melodious speech is reduced to a single non-melodic interrupted note?  Clearly, it is not melody alone – in the sense of pitch variation – which makes music for our understanding. It is our feeling that the chanter, the bard, carries a superhuman sound charged with a divine message.

Music awakens man’s soul to its greatest spiritual heights – to all-seeing, all-hearing, to all-knowing at once.  Thus in the Bible we see music awakening the prophetic spirit – and music lets man partake of the Holy Spirit.  ‘With a psaltery, a timbrel, a flute and a harp before them, they will be prophesying.  And the spirit of the Yhv”h will come upon you, and you will be turned into another man’ (Samuel I x.5,6);  “And when the minstrel played, the hand of the Yhv”h came upon him” (Kings II,2, 15).

Voice is the divine mark in man – Voice Is man

Man’s voice, his language echo G-d’s voice and utterance in Biblical Hebrew, tongue of creation and tongue of revelation

Jewish liturgy, laid the foundation of European music.  The sacred song of Israel gave birth to the Georgian and Byzantine chant.

Music leads into the future.  By regaining the ways of the harmonic Laws of the Hebrew Tradition, of tonality, can man also regain health and joy for himself and for creation.

The whole world is nothing more than  singing and a dancing before the Holy One, blessed be He.

There are ten songs that are in the Torah:

  1. Shirat Adam – The song Adam sang after Creation was completed: Mizmor Shir L’Yom HaShabbat (Psalm 92). To this day, it is part of our Friday night davening.                  MALCHUT
  2. Shirat HaYam -The song Moshe and Bnei-Yisrael sung at Yam Suf (Exodus 14:30-15:19).   YESOD
  3. Shirat Ha’Be’er – The song of the Well in the desert (Numbers 21:16-18).     HOD
  4. Shirat Ha’azinu – The song Moshe sung in our Parasha (Deuteronomy 32:1-32:52).    NETZAUCH
  5. Shirat Ha’Givon – When the sun remained high up in the sky until Yehoshua and Bnei-Yisrael finish their battle before Shabbat  (Yehoshua, Chapter 89).      TEFERET
  6. Shirat Devorah – When Bnei Yisrael defeated the mighty Sisra’s with the help of Yael who killed Sisra himself (Shoftim /Judges 4:4-5:31).     GIVURAH
  7. Shirat Chanah – When HaShem answered Chanah’s prayers for a son (Samuel 1- 2:1-10).    CHESED
  8. Shirat David – when David was saved from Shaul (Psalm 18).   BINA
  9. Shir Ha’Shirim – by Shlomo Ha’Melech (Song of Songs)   CHUCHMAH
  10. Shir HaGeulah – This song hasn’t been sung yet; this is the song that will be sung in the times of Mashiach, as it says (Isaiah 9:2-7, 26:1): “On that day there will be sung this song in the land of Yehuda” with the coming of the Mashiach. Showing God’s glory to the world.               KETTER

In the name of the Lord our God,  we will sing a new song, complete and perfect, which will resonate to the vibrations of the music of the heavenly spheres, and the angels will joyfully sing antiphonally and in harmony, until the whole universe will be completely filled with light, joy, happiness, and honor with the arrival of our righteous Messiah quickly in our days !

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an overview of

everything

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

2) “The Definitive Biblical phenomena”

3)The Souls speak

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

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

6) “The Message”

7)The Book of the Angel Mattatro”n

8)“Book Of ELOHEME”

9)“Teffilin The Owner’s manual”

10)THE MYSTICAL HOLY SHABOT

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

12)”The book of “יהו“ה Yhv”h

13) “Markava”  The Divine chariot

YOU CAN READ & DOWN

LOAD YOUR FREE COPY OF

THESE BOOKS AT THIS LINK

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



WE ARE LOOKING AT THE BIG PICTURE ROSH HASHANAH
September 16, 2020, 12:59 pm
Filed under: Rosh Hashanah | Tags: , , , , , , ,


WE ARE LOOKING AT THE BIG PICTURE ROSH HASHANAH

Filed under: FACE TO FACE REVELATION !Rosh Hashanah | Tags: AmalakgodJOBRosh HashanahSatanshofarsons of Elohimthe Adversary

 The Jerusalem Talmud Rosh Hashanah tells us that the custom is to wear white on Rosh Hashana. (Chapter 1, page 57 Halakha 3)

The Alter Rebbe, Rabbi Sneur Zalman of Lebovich explains that the greatest distance between two people is when they stand right next to each other but each faces the opposite direction. The words “Return to Me, and I will return to you” embodies God’s request, that we turn our faces towards Him. then He will turn His countenance towards us, then we are face to face !

\

UPDATED Oct 26th  2020

The word שנה, (year) comes from the same word as  שינוי, (change) Rosh Hashanah is a time of the changes, that come with a new year. The coming of the new moon signals Rosh Chodesh. Rosh Hashanah is the Rosh Chodesh  (“new moon” or “month”) of Tishrei. Rosh Hashanah is also Rosh Chodesh.

The Mishnah in (Rosh Hashanah, Ch. 2) explains how the arrival of the new moon was communicated from Jerusalem to the Diaspora by lighting beacons on mountaintops. This method served as a way of both communicating and acknowledging a new month. While today, we no longer light beacons, Rosh Chodesh and of course Rosh Hashanah is a time of great light. Rosh Chodesh Hachodesh was the first mitzvah given to Yisroel as a nation (Shemos 12:2). The secret of “Kiddush Hachodesh” I that Yisrael was given the power over the dimension of time.  “There is nothing new under the sun.” (Koheles 1:9)  But the sages say above the sun there is something new, As the relationship of Hashem with Yisrael is above and beyond the laws of nature and science as it directs the supernatural providence of YHV”H. All of Nature is subservient to YHV”H according to the actions thoughts and  needs of Yisrael. By every month on Rosh Chodesh the moon seems to almost disappear. Like Yisrael at times in exile seems to almost disappear but this is only part of a cycle of Yisrael’s renewal and rejuvenation. In truth  the universe is under constant change. We have the ability to breathe new life and excitement into our lives and the creation itself. Members of the Sanhedrin sat in a configuration similar to a half moon. This symbolism evoked by the way the Sanhedrin sits suggests that just like the sanctification of the new moon has the ability to override the laws of nature, so to the rulings and actions of members of the  Sanhedrin override the laws of nature.  Rosh Chodesh is considered a special Holy day for women as Pirkei D’Rebbi Eliezer 45. teaches this is their reward for not giving their gold for the Golden calf, Darchei Moshe also points out that Hashem built into women’s biology the experience of change so that they would more easily be able to “change for the better.”

On “Rosh Hashanah” a man begins to understand his situation, his place, in his relationship with our Creator. Over the course of the next ten days, called the “Ten days of Teshuva” which concludes with “Yom Kipor”  (the Day of Atonement) he realizes more and more if and only if one chooses to make a sincere effort to come closer to the God.

Here we go

On Rosh Hashanah open

and enter the gates

opening new providence

forever

for this new year

What will be with you

what will be with all the nations of the world

what will be

its up to you

ROSH HASHANNAH Bs”d

It is on this day that Adam was created, Avraham and Yaakov were born and died, On Rosh ha’Shanah was the of healing of the infertility of Sara, Rachel, and Chana. Our Sages tell us that there were seven who suffered infertility: Sara, Rivka, Leah, Chana, the Shunamite woman who our Sages comment merited to conceive on Rosh ha’Shanah and the seventh to suffer this disability is Zion, the verse turning to Zion as follows: “Sing, O barren woman you who has given birth”  (Yeshayahu 54:1.) On Rosh hashanah Yosef went forth from prison. It is also on this day the slavery ended in Egypt. These are all aspects of redemption and this day always has the potential to make this year a time of personal and national redemption for Jewish people ultimately with the coming of machiach may he come quickly in our days. As on Rosh Hashanah the world’s future rests truely on your shoulders. Through your actions last year and more specifically the day it self will the world be given to the growth of evil ( war, pain, death, holocaust etc….) or will it be a year of blessing. The answer is according to our actions and the mercy of GOD. Rosh Hashanah literally means “head of the year”, as the head directs one’s limbs Rosh Hashanah directs the rest of the days of the year. That is why the month of “Tishri” is Libra, the scales. The world stands in the balance to judgment. In the Tanya its explained ” each year there descends and radiates a new and renewed light which has not been revealed before, this light conceals itself its manifestation depends on the actions of those below, Rosh Hashanah is a time of spiritual renewal”. This day you are invited to take part in a meeting of the “joint chief of staff” on an intergalactic scale. The only thing that limits our participation in a positive way is our separation from true knowledge of the creator’s ways of administration, that yields the power called true faith. Unfortunately, most people when they think of the Shofar associate it only with tradition as ceremonial activity. A symbolic act of commemoration. Nothing, but nothing, could be farther from the truth. The Shofar’s power is only revealed when the knowledge of its true purpose is within our consciousness. In other words, knowing why we sound the Shofar is the electrical current that turns it on. Knowledge empowers the Shofar !

There are 10 revealed names of God in the Torah and there are 10 times shofar blasts are sounded, 10 sets of shofar blasts. These names correspond to the shofar blasts., which correspond to the 10 utterances emanations from which the world is created continually and nourished. In total there is 100 Shofar blasts including those in Mussaf (additional service). These coorespond to the 10 sefirot that contain 10 sefirot each (for example from Keter of Keter to Malchut of Keter and Keter of Chuchmah to Malchut of Chuchmah). Through the meditation, listening to these sounds is one way God has given us to participate in this judgment process. These Shofar blasts are like heat-seeking missiles that target, strike and remove nasty blockages that inhibit favorable providence and impede flow of Divine energy enlivening our Nefesh (animal soul) , Ruach (emotional soul) and Nashama (intellectual soul). In Emek HaMelech it is Taught that there are 12 sarufim of יהו“הthat work “hashgacha” of Chesed. From the “windows” of 12 sarufim ofיהו“הFrom the אלהי“ם gives providence of Chesed. נגון rises in 6 and descends in 6. These are 12 supernal יהו“ה (permutations). In the time the Shofar is  blown with Kavana on Rosh Hashanah it arouses a voice above and then 7 voices descend from Ima Illah (Divine Understanding) to sweeten dinim on Z”a and Nakavah.

  The torah is The “blue print for creation”, it was given at Mount Sinai with a never ceasing shofar blast. Rabbi yitzchak Arama teaches “from the shofar we can draw out freedom for physical and eternal life”. The zohar teaches “by the shofar joy is given and GOD has mercy on the world “. With the prayer of Rosh Hashanah our mind and preparations are the only limits.

The Go-d has also told us wonderful powers are revealed to the world by eating lamb, pumpkin, fenugreek, leeks, beets, carrots, longbeans, white beans, black eyed peas, pomegranate, apples, fish head and dates on Roshhashanah inspiring abundance and growth as stated in tractate Kritot.

In the midrash R. Tihilifa states ” on Rosh Hashanah we are made before the Holy one as new beings “

This is the great day of judgment and we have a big job to do. This is a big year there is alot in the balence all can see this.We must change the judgment to one of mercy by our love of each other and GOD by teshuva (returning to GOD) according to his commandments actively on the day of Rosh Hashanah and the commitments we make in our hearts to manifest more of our love for GOD through his commandments in the coming Year. As GOD searches the Hearts and knows our thoughts !.

As we have said Adam was created on Rosh Hashanah. When Adam was created with Chava (Eve) they were created  united together in one body facing back to back on that day there were cut apart and reassembled each as a individual entity standing face to face. This reassembly and building for God willing “face to face” revelation is accomplished by our Rosh Hashanah prayers.

Blessings of growth awareness and peace to you, the world and all Yisrael in the coming year

Rosh Hashashanah SECRETS

On Rosh Hashanah is a awakening and tikun from above of Leah on the first day of Rosh Hashanah and awakening and tikun from below of Rachel on the 2nd day of Rosh Hashanah. Adam was created on Rosh Hashanah. When Adam was created with Chava (Eve) they were created united together in one body facing back to back on that day there were cut apart and reassembled each as a individual entity standing face to face. This reassembly and building for God willing “face to face” revelation is accomplished by our Rosh Hashanah prayers.The cutting apart of Adam and Chava is called the “Nesira”.
On the first day of Rosh Hashanah tikun  from above of Leah by “Nesira” is completely accomplished. But the complete tikun and “Nesira” of Rachel begins on the 2nd day of Rosh Hashanah but  is not complete till Yom Kippor.The first day of Rosh Hashanah the “Nesira” of Z”a is from His head till his Teferet, where there stands Parzuf Leah. This is according to strict “din”. On the 2nd day of Rosh Hashanah only part of Netzauch of Z”a has “Nesira”, this is Chuchmah of Nakavah and is called a lenient Judgement.

  The main thing of the judgment of Rosh Hashanah is to nullify the power of the judgment from the first 3 sefirot of the left of Binna (the strict letter of the law). As by this there is none who can stand. 2 corrections made by blowing of the Shofar include, first there is made the unification of the right and the left of Bina. The Tekia brings forth energy of the right. Shavarim brings the left. This causes the going forth of rachamim the central pilar from Bina. The 2nd tikun is the rachamim of bina being drawn into Z’a by the sound of the truah. This nullifies judgments against the Ruach. Bringing out manifesting this nullification is helped by arrousing strong teshuva against one inequities (lack of kavanah in Divine service), and sin. If one on Rosh Hashanah does not begin to arrouse strong teshuva Hashem then begins to seal writings concerning him. Then the will that Hashem wanted to reveal for that man is withheld and hidden away from him. Then it will even require a greater effort to arrouse. On Rosh HaShanah judgments of duchrah (masculine) cause the restriction of inspiration from above because of one’s sins and inequity. They try to prevent one from arousing his greatest possible Teshuva . But the blowing of the Shofar mitigates the judgment that comes to the right pillar of Chesed of Nakavah. The source of the giving of the Nefesh from being blocked by judments. The judgments from above are nullified as the Shofar causes Hashem to look at these judgments. The fulfillment of the commandments by all Yisrael in Teshuva as the Torah is a “fiery law” nullifies these judgements from above. The Tekia sound arrouses shattering of klipot nourishing of the right pillar, by this is strengthened Emuna. The Shavarim shatter klipot attacking the left pillar, this protects from bad dreams which are corrupt judgment. The Trua shatter klipot nourishing from the middle pillar. This causes new inspiration and perception to flash forth. The shofar sounds then allows for the trancendance of Rachamim (Mercy). On Rosh HaShanah it is like there is eminated the 4th day of creation when אלהי”ם formed 2 great lights. It is the time of completion of the first 3 sefirot of Binna. It was on the 4th day that physical creation was brought forth. It is from the first 3 sefirot of Binna that primary will is brought into revelation in the renewal of the mochin (brain) of Bina for the coming. Year.

But if the tikun of Rosh HaShanah is the mochin (brain) of Binna why is Rosh HaShanah called “Yom Zichoron” Since the Zohar explains that zachor is Chuchmah ?

Rabbi Nachman explains that renewal is the root of memory. By our renewal of our relationship to Hashem in teshuvah there is revelation of the root of memory called Chuchmah .

On Rosh HaShanah the structure of Nakavah is renewed for the whole year. On Rosh Hashanah the Divine Guiding Powers for Nakavah’s behavior are set for the structure of nukva during the ten days of repentance and for entire year. One’s vessel to receive and act upon the will of Hashem is shaped at this time. This is determined by looking at what a man has done all year and his teshuvah on Rosh HaShanah this will shape his 10 days of teshuvah . . The Nakvah must be raised by the acts of Holiness in this world, because the Nakvah is the root of this physical world.

On this day it is possible to mitigate great judgments with miraculous power as Sarah, Rachel and Chanah were all barren (physically incapable of having children) they all conceived on Rosh HaShanah. On Rosh HaShanah Yosef was freed from prison and the forced labor of the slavery of Egypt ceased. In Gemore Rosh HaShanah, Rosh HaShanah is described as “a night of watching”. So let us give Hashem some thing really good to look at. Do the best that you can, and Hashem will do the rest. May it be the will of Hashem that this will be a year of personal and national redemption.

“With him who is not here with us this day” -This means you

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YOU WANT PROTECTION-GOD CONTROLS ALL EVEN EVIL

“And YHV”H said to Moses, ‘Go in to Pharaoh, for I have hardened his heart…’” (Exudus 10:1).

Sometimes God takes away our free will.

Rabbi Yehuda opened the discussion, saying: “Happy is the people that know the joyful note; they shall walk, YHV”H, in the light of Your countenance” (Tehilim 89:16). How much should people walk in the ways of the Holy One, blessed be He, and observe the commandments of the Torah in order to merit the World to Come, and that they may be delivered from all Accusers above and below. For as there are Accusers in the world below, so there are Adversaries above whose functions are to ACCUSE people.

These Accusers are angels of judgment. They bring judgment so to direct us back to the right path and a means of refining us from evil we have done.

Those who observe the commandments of the Torah and walk the right path in fear of their Master, good Advocates are situated above them, as is written: “If there be an angel over him, an interpreter, one among a thousand…then He is gracious to him, and says, ‘Deliver him from going down to the pit: I have found a ransom’” (Job 33:23). Therefore, fortunate is he who observes the commandments of the Torah.

THIS IS REFERRING TO IN THE OTHER WORLD

Rabbi Chiya said to him: If so, why is it necessary to have an angel to intercede for the person, seeing it is written: “For YHV”H will be your confidence and will keep your foot from being caught” (Proverbs 3:26). “YHV”H will guard you from all evil” (Psalms 121:7). For the Holy One, blessed be He, sees everything that a man does in the world, both good and evil. And so He says, “‘Can any hide himself in secret places that I shall not see him?’ Says YHV”H” (Jeremiah 23:24).

So many times are we saved from calamity by these angels, and don’t know. From God nothing is hidden. From us a lot is concealed, so to preserve free will.

Rabbi Yehuda said: Certainly it is so. But it is written: “And touch his bone and his flesh” (Job 2:5), and “although you did move me against him to destroy him without cause” (Ibid. 3). This shows that permission was granted to the Other Side to accuse in worldly matters, and they should be given into his hands. All these things are to stay concealed before the Holy One, blessed be He, and you have no right to investigate them, because they are the statutes of the Holy One, blessed be He. Humans are not permitted to be particular about them except for those truly Righteous who know the secrets of the Torah and go in the way of wisdom to know these hidden things in the Torah.

Why “bad things” happen is not always easy to understand.

“Now there was a day…and the Adversary came also among them”

Rabbi Elazar begins by talking about Rosh Hashanah, Judgment Day.

This is the day the Bible refers to by “In the seventh month, in the first day of the month, shall you have a sabbath, a day of remembrance of blowing of horns, a holy gathering.”

He says there are messengers who are appointed by God to watch over the actions of people, and at Judgment Day these messengers accuse those whose actions were improper. When people sin, they weaken ELOHE”M (manifestation of God in nature), but when they perform good actions they give might and power to Him. Rabbi Elazar speaks about “The Adversary also came among them,” and recounts the conversation between God and Satan wherein God distracts Satan from his accusation of Yisrael, by asking him if he has considered His servant Job. Satan always requests justice from God. We read that Job was judged as he had judged Yisrael, since he had been one of Pharaoh’s advisors. The Satan was given permission to afflict Job’s bones and flesh, but not to kill him. We are told that God does not want to destroy the whole world on the word of the Accuser, since the Accuser’s desire is always to destroy. The discussion turns to “The end of all flesh” which is the Satan, and “the end of days” that is in Holiness. On Rosh Hashanah those who come before God with repentance deserve to be written on the side of Life; those who come with evil actions are written on the Other Side, which is Death. We are told then of the balance, where the world is half Life and half Death, and the actions of one Righteous man or one wicked person can tip the balance so that all the world is written to Life or Death. A person should not be set apart by himself because he can be noticed and accused from above. Job, who was set apart, and who was tested severely, did not even then join the Other Side. He should, however, have given a part of his sacrifice to the Other Side because then the Other Side would have removed himself from the Temple. The conclusion of this section is that God judged Job, giving him first good and then bad and then good again; thus it is proper for a person to know good and bad, and to return himself to good.

Rabbi Elazar opened the discussion, saying: “Now there was a day when the sons of Elohim came to present themselves before God, and the Adversary came also among them” (Job 1:6). “Now there was a day,” refers to Rosh Hashanah, the day that the Holy One, blessed be He, rises to judge the world. Similarly, “And it happened one day, that he came there” (II Kings 4:11). That day was the holy day of Rosh Hashanah.

“And the sons of Elohim came.” These are the appointed ministers whose mission in the world is to observe the actions of people. “To present themselves before God,” as is written: “And all the hosts of heaven standing by Him on His right hand and on His left” (I Kings 22:19). But in the passage: “To present themselves before God,” “The Adversary also came among them.” The word “also” adds to THE CHILDREN OF ELOHIM, because they all came to accuse, and THE ADVERSARY also joined them because he was the greatest slanderer of them all. As soon as the Holy One, blessed be He, saw that they all came to accuse, immediately, “And YHV”H said to the Adversary, ‘From where do you come?’” (Job 1:7) Did not the Holy One, blessed be He, know where he came from: Rather only to allow the matter to the wishes of the Satan, MEANING THAT WITH THESE WORDS HE GAVE HIM AN OPENING TO ACCUSE AS HE WISHES.

“YHV”H said to the Adversary, ‘Have you considered my servant Job, that there is none like him on earth…’” (Ibid. 8).

The Satan works for God being the Evil inclination in man, THE ADVERSARY, Accuser and prosecute of the supernal court. Only with permission from God can he do anything. As we see here with Job “YHV”H said to the Adversary, ‘Have you considered my servant Job, that there is none like him on earth…’” (Ibid. 8).

 Amalack wants you to think you are the “tail” and not the “head” , But Yisrael is the head as ישראל is  ראש לי  (my head) ,the same letters. So we have customs of eating from lamb and fish heads on Rosh Hashannah.

Rosh ha-Shanah prayer is essentially an amalgamation of shofar blasts and prayers in a single service.  This is the perfect model,for expressing the essence of this day as a day of : “Malkhuyot, Zikhronot, and Shofarot”    (Kingship, Remembrance, and Shofars)   .  It is this combination “Malkhuyot, Zikhronot, and Shofarot”     that gave rise to the pattern of the musaf prayer on Rosh ha-Shanah

To help us comprehend the fundamental structure of this prayer, lets consider the words of the prophet Isaiah:   

“Dull that people’s mind, stop its ears, and seal its eyes – lest, seeing with its eyes and hearing with its ears, it also grasps with its mind, and repent and saves itself” (6:10). It seems that the three fundamentals of sense and awareness indicated here – seeing with one’s eyes, hearing with one’s ears, and grasping with one’s mind – are what constitute the underlying foundation of the prayer ofMalkhuyot, Zikhronot and Shofarot.

Verses of “Zikhronot”  (remembrance).  Comprise a historical overview of Divine Providence and how it has functioned, beginning with God remembering Noah in the ark, later remembering the merits of our patriarchs, which in turn led to the exodus from Egypt, and ultimately remembering the people of Israel in their exile, in days to come.

“Shofarot”  are a expression of  faith and something one experiences hearing its sounds.  Shofar involves faith as it is beyond words. Faith is the power that stirs up the spirit and excites feeling in a person’s soul.  Sublime awe is aroused by the verse, “With trumpets and the blast of the Shofar raise a shout before the Lord, the king,”   and with a sense of hope and renewal in the verse, “And in that day, a great Shofar shall be sounded; and the strayed who are in the land of Assyria and the expelled who are in the land of Egypt shall come and worship the Lord on the holy mount, in Jerusalem.” Also “All the people witnessed the thunder and lightning, the blast of the Shofar and the mountain smoking; and when the people saw it, they fell back and stood at a distance.”  

“Malkhuyot” of “tefila”  Proclaim God king on Rosh haShanah including the realization of everything being a creation of God, subject to Him and His dominion, but at the same time also accepting the yoke of the Lord’s kingship in awe and love.



BE BOLD IN HOLINESS and SEE WONDERS

art black and white close up horse

Pinchas-Zeal                                             Bs”d

Pinchas was still functioning as Pinchas, during the days of the ‘Judges,’  specifically the time of  the judge Yiftach (2788-2792/972-968 BCE) – over 300 years since Pinchas killed Zimri          !

That’s a long time Pinchas is special

Pinchas risked his future by killing people, thus invalidating himself from a chance at priesthood for himself and all his future descendants. But by killing Zimri and Cosby  Pinchas became a Cohen and received from God a “covenant of Peace”. This is counter intuitive and paradoxical. We must not only live with contradiction we must dwell within the Paradox. Pinchas kills people is then given the covenant of Peace and extremely long life.

“Pinchas the son of Eleazar the son of Aharon the kohen has turned My anger away from the children of Israel by his zealously avenging Me among them, so that I did not destroy the children of Israel because of My zeal. Therefore, say,  I hereby give him My covenant of peace

(Bamidbar 25:12)

Pinchas the Kohen, receives God’s “Brit Shalom” (Covenant of Peace) by a act of extreme violence in our parsha. During the tragic incident of Bal Peor (A term for a place of Idol worship), the tribal leader of Shimon, Zimri, publicly engaged in sex with a Midyanite woman, Kozbi. Pinchas killed the two sinners, thereby bringing an end to the plague that God had unleashed upon the people because of their sinful behavior. Aaron was the supreme peace-maker  “loving peace and pursuing peace”. It might seem strange for a grandson of Aaron to resort to violence and get awarded the “Brit Shalom” (Covenant of Peace) from the God. Peace is a supreme ideal, but not at any price.  Pinchas shows us sometime force is required to establish peace both below and above. .  Zimri, the tribal leader Shimon led the movement to permit relations with the women of Moav and Midyan and the worship of Bal Peor, and Pinchas’ act was essentially an assault on that movement.

The story of Pinchas spans two Parsha, this show the importance of what we are talking about. The God by placing it in 2 parsha makes  sure it is to command our attention.  Pinchas is the guy who stands up to do what everyone else was afraid to. Pinchas is the kind of man that “takes care of Business”. One of the scariest things to do is to step out on a limb. Especially if you think it will break and lead to your falling and hurting yourself. But sometime things are not as they appear and one needs to do, what must be done. Pinchas is honored because he is willing to do the right thing even when others won’t act because they are afraid for what ever reason. Pinchas is the man who will do what may be the opposite of what we now call “Politically correct” because its the right thing to do. Pinchas took bold action. And for this he is rewarded.

There is another example in our parsha of people taking a big risk , going out on a limb for what is right.

After the Pinchas incident we read of a census so to divide the land up. Moshe relays God’s words to the people regarding how the land will be divided. After this 5 daughters of Tzelachad step forward to challenge Moshe’s explanation of Gods inheritance laws concerning the land of Israel. And they won. God agreed with them and the rules of inheritance were established as they petitioned. Giving the sisters property ownership inheritance right thousands of years before, such “women’s rights” were known in any culture. The concept of women’s inheritance and land ownership was revolutionary in those times. Up until recently woman were not allowed to even drive in Saudi Arabia.

We also can learn a lesson here from the greatest of all prophets Moshe. One is never too great to learn something new from other people. As we see here even Moses, the greatest of all prophets, learns from both Pinchas and the five sisters.

The seven Heavenly Guests of the Succot  are Abraham, Isaac, Jacob, Moses, Aaron, Joseph, and David in this order according to Kabbalah. Are also called the Seven Shepherds in the Zohar, each correspond to one of the Jewish holidays of the year – Pesach, Rosh Hashana, Shavuot, Yom Kippur, Succot, Shabbat, and Rosh Chodesh

” It shall be for a sign and a witness to YHV’H TSVAO’T in the land of Egypt. They shall cry to YHV’H because of their troubles, and He shall send them one Who shall plead for Them and deliver them. YHV’H shall be known to Egypt and Egypt shall be know YHV’H on that day. They shall do Sacrifice and Meal offerings. They shall vow a vow to YHVH and perform it. YHV’H shall smite Egypt. He shall smite and heal. They shall return to YHV’H . He shall be entreated of them and shall heal them. In that day there shall be a highway out of Egypt to Assur (Iran) and Iran shall come to Egypt to worship, and Egypt to Iran and Egypt will worship with Iran ” (Isiah19:20-23). The Radak explains Egypt will recognize there is GOD alone after GOD sends them The Messiah to deliver them. After GOD smites Them He will heal them. The Radak explains Egypt will be innovators of Divine service among the nations. Although Egypt will be the first of the nations to accept the kingdom of Heaven, The people of Asur (Iran) will surpass them in their Zeal to worship GOD. One must always remember that even if GOD Always fulfils His good word. The way it will come about is left up to us. Therefore the Prophet Zechariah enjoins us to work hard as He says “Thus says YHV’H TSVAO’T let Your hands be strong you Who hear these words in these days. These words by the mouth of the Prophets. Who spoke on the day that the foundation of the house of YHV’H TSVAO’T was laid, saying that the Temple might be built.”. So work hard against the evil perpetrated by traitors in our midst as pinchas did !

In the Torah scroll the letter vav in the first sentence of parsha Pinchas, in the word shalom (shin-lamed-VAV-mem) is a broken “vav”. As the revelation of the “covenant of peace” is not revealed in a complete way yet. As we need healing of the “six” “lower” depths, 6 corners. The 6 lower sefirot. Which is represented by the “vav”.

The Rav Minachem MiPhano in Gilgulei Neshamos,  mentions Pinchas as a gilgul of Yosef, and how the zealousness of Pinchas in killing Kazbi and Zimri for their perversity achieved a tikkun for Yosef’s earlier slight deficiency. Kazbi was sent to seduce Moses, but she met Zimri first and though he was Moses. It was fitting for Pinchas since Pinchas’ mother was Tzipora’s sister to avenge the Midianites, who sold Yosef to Egypt and forgot also Yitro’s covenant with Moses and God. Yitro was from Midian as Kazbi.

Eliyahu from the tribe of Binyomin had only been in him “ibor” . What remained was the main part was Eliyahu from the root of Gad, and therefore he could no longer be called “Pinchas,” but rather, “Eliyahu HaTishbi,” alluding that his soul was from the tribe of Gad. Prophecy returned to him after he was called “Eliyahu HaTishbi,” and after Shmuel had died so that Nadav and Avihu could return to him in “ibor” during the incident of Mt. Carmel. At that time, the people fell on their faces and said, “YHV”H is Elokim” (I Melachim18:20-29). When they said, this “Nadav and Ahu”  were forgiven for their sin of “cutting off their plantings” when they blemished the Divine Presence.  (Sha’ar HaGilgulim, Chapter 32) What Eliyahu lost he regained: the souls of Nadav and Avihu. With the souls returned his prophecy, never to leave him again. His act of jealousy for God  at Mt. Carmel when he upstaged the priests of Ba’al brought him, the souls of Nadav and Avihu, and the generation of that time, “tikun”.

In the year 3043, almost 600 years!,   from the time Pinchas acted on behalf of G-d to kill Zimri and save the Jewish people from themselves, Eliyahu HaNavi ascended to Heaven in a fiery chariot  (I Melachim 2:11).

Eliyahu found respite in the cave at Har Chorev, until he went up in a windstorm to Heaven. It was Eliyahu HaTishbi from the tribe of Gad who ascended to Heaven, and he did not descend again. However, Eliyahu from the tribe of Binyomin, reincarnated into the one mentioned in the posuk, “And Ya’areshyah, Eliyahu, and Zichri were the sons of Yerucham” (I Divrei HaYomim 8:27). Later, when he died, he ascended to join Eliyahu HaTishbi who had ascended. It is Eliyahu from the tribe of Binyomin who ascends and descends constantly to perform miracles for the righteous, and to speak with them. (Sha’ar HaGilgulim, Chapter 32) Not to mention stops by Seder Night at the houses of Jews around the world towards the end of the Seder when we open the door and recite ‘spill your wrath.” However, in The days of  HaMoshiach, he will have an additional role to fulfill, once redemption becomes a thing of the past, may that be soon in our time: In the “End of Days” in the generation of Moshiach, Moshe will return to teach Torah to Israel and will still be of “uncircumcised lips.” However, Eliyahu,  will be  will be his interpreter.

Minor inequities are purified by the river of fire before gehenom (Hell) called ”Dinar”, while more difficult transgressions require gehenom (hell). A Nashama (Soul)after leaving this world must fall to “Nahar Dinar”and Gehenom (Hell) before entering Gan Eden (the Garden of Eden). Those who while in this world strengthen themselves with the having bold zeal in things of Holiness. Those who when they fall in this world quickly work to rise to a higher level these will ascend from Gehenom (Hell) immediately. But those who blemished the quality of boldness through being bold in things of the otherside, or even worse detering people from serving GOD. These must remain in Gehenom. Through Holy boldness one merits “emuna”. Tishri is the time to develop Holy boldness. Holy boldness is achieved through joy. The shame faced are destined to Gan Aden, as Holy boldness stems from embarrassment, shame of distance from GOD. Sadeekem who don’t perform the mitzvot with proper ”tikun” (fixing), but do them with weak hands, without ”ratzon” (will) of the mitzvot (commandments) themselves. They journey to the Gan Aden below in Yetzera (world of the Ruach-Emotional soul). Where people are rewarded for their emotional ruach attachment to GOD. To get into the Gan Aden (the Garden of Eden) above requires a mitzvah to be done in great love and desire. Aroused by awareness of one’s Nashama (soul of Divine intellect). Because of the weakness of one’s mitzvot they are punished in Gehenom. By blemish in machut shamyim (Yolk of heaven) are punished those who trancend the will of GOD. They are punished mida (attribute) for mida. As Pharoe was punished so to reveal the Malchut (divine). This is the glory of machut shamyim. By this is purified the 7 emotional attributes. Yisreal fought Amalak in a place called “Rafadim” (weakness), referring to the weakness coldness in Yisrael’s hands as they do not fear Elokim, because they did the mitzvot in weakness. This is Amalak, the top level of tuma. Moshe raised his hands on high to overcome the hand of Amalak.1 It is proper for one to sanctify their body, all their limbs. All thoughts, words all they do. One must have zeal so to achieve purity as this will bring Holiness which will bring prophesy and this brings Eliyahu.2 Eliyahu is Pinchas as both were jealous for GOD.3 In our parsha its written “Behold, I give to him my covenant of peace. And he shall have it, and his seed after him, the covenant of an everlasting priesthood; because he was zealous for his God, and made an atonement for the people of Israel.”

Eliyahu never died; he  wanders  the earth for all of time, He Is  a visitor at every Jewish “brit milah” – testifying that God’s people are keeping His covenant. Pinhas who is Elyahu is present at every ”Brit Milah” because his zealousness stems from love of total self sacrifice!  The Brit Milah (circumcision) symbolizes our unique relationship as Jews to self sacrifice for God. Eliyah attends  every family Seder – bearing witness that the people of Israel are  on their path back to redemption, and Eliyahu  visits people  every motzei Shabbat – celebrating and recording the merits of the children of Israel. In the end, Eliyahu will announce the  redemption and return the hearts of parents to their children and the children’s hearts to their parents.

God willing soon the Gilgul of Pinchas comes in his most complete form as Eliyahu HaNavi to end the biggest plague of all, the long and painful exile with the building of the Beis HaMikdash quickly in our days !



PARSHA BISHALACH – Beshalach

mover

PARSHA “BISHALACH” B”H   January 13th 2019

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

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

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

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

WARNING !

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

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

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

(Shaarey Orah 46b quoting Shaarey Kedusha).

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

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

~

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

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

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Exodus 14.19-21

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

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

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

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

 

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

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

Parsha Bishalach Bs”d

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

From אז comes forth the seventy two names.

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

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

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

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

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

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

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

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

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

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

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

 

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

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

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

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



PARSHA BO – THE GREATEST STORY EVER TOLD !

11
PARSHA                                                         Bo

Bs”d

In this parsha is what is most likely the greatest story ever told. The Story of the Hebrews being redeemed by God and taken out of Egypt.  Upon knowledge of this depends the first, of the Ten Commandments to believe in God. For this reason it is written: “I am God that took you out of Egypt…”. Thus all the Commandments, depend on ones’  belief in the Story of the Hebrews being redeemed by God. As by this knowledge, the God of the Hebrews is their Commander and there is reason to do the commandments in His Torah.

Pharaoh was most stubborn he refused to admit that there is a King of the Universe who was the God of the Hebrews. This is because Pharoah is the same letters in Hebrew as ‘arof’ meaning ‘back of the neck’ this alludes to the fact that Pharoe who represents the evil inclination only wants us to see things from a view from the “back”. He wants to keep God and His intentions hidden. He want us to have nothing to do with the ‘face’ of God  which is called  “Holiness”. He wants to keep us in the “dark” not knowing whats going on “really”. Not recognizing or understanding our personal Divine providence as it effects our lives !

Some were directed against things the Egyptians worshiped as gods. That is the case in the first two plagues. The Nile was personified in ancient Egypt as the god Hapi, and was worshiped as the source of fertility. The plague of frogs would have been associated by the Egyptians with Heket, the goddess who was believed to attend births as a midwife, and who was depicted as a woman with the head of a frog.By the  ninth plague the greatest god in the Egyptian pantheon  Ra , the sun god is shown false.  Egypt’s people believed they were ruled by the sun. Its human ruler, was Pharaoh they believed was semi-divine, the child of the sun god.  The darkening of the sun signaled that there was a power greater than Ra.

In the very beginning of our parsha GOD informs Moses to go into pharoe and GOD than tells Moses that he will harden his heart to his requests. This happens time and time again. One can only ask what is going on ? What is the use of even going in to Pharoe and asking to “let the people go”, if there is not even a chance of Pharoe conceding to his request. Moses went to Pharoe time and time again asking to “let the people go” only each time to face failure. The Aor ha Chyim says Moses must have despaired. From here we can obviously learn a number of lessons. Take to heart that like Moses, even when we go on a mission to accomplish something that is in accordance with the will of GOD. We may find that it may come only after great difficulty.We must serve GOD with joy even if the difficulties we face create situations that could lead to despair. We must serve GOD with joy and not despair. We can see from the occurrences in our parsha that the difficulties we face are also part of GOD’s plan. We can grow from such things that “appear” as problems, by drawing joy from GOD’s wellsprings. Thus negating the despair, as we know that this too is GOD’s will. Through this one learns to illuminate the darkest hour, and how to reach deep into the well of GOD’s delight. When one faces “low tides”, hard times one realizes GOD is blessing through withholding his blessing. By this we grow and our soul reaches to its source in the delight of GOD in its root and source. When we need to reach far above to see the light.   It says “and the people took the dough before it was leavened, the kneading troughs bound in there clothes on their shoulders. And the children of Isreal did according to the word of Moses and asked the Egyptians for Jewels, silver, gold and raiment. And GOD gave the people favor in the sight of the Egyptians. Sight referring to Chuchmah (Creative Divine inspiration). As when we make GOD’s will our own. Then being joined with it, so to the will of GOD all around us becomes fulfilled in Chuchmah from which the world is created continually which is fulfilled according to our needs. From this we see when we take our dough, representing our physical concerns and give them less priority then our spiritual concerns when they come into conflict. GOD blesses us in the Physical in more ways than we can imagine. As Yisrael walked out of Egypt in possession of all its physical wealth. The taking  possession of all Egypt’s physical wealth happened during the plague of darkness. For the Jews there was light but with all the Egyptians there was terror of a darkness that could be felt. They could not move at all. The darkness, imposed a rigid horrifying isolation upon the Egyptians. The Torah says  “they did not see one another.” (Exodus 10:23) All communication ceased. No one had family, friend, society to turn to all were completely and utterly blacked out alone.  In Midrash Rabba Rabbi Nehemia says the darkness  came from darkness below–the darkness of Gehinnom, as the verse says: “A land covered with darkness, the shadow of death, and disorder.” When taking the money in the plague of darkness 2/3 of the Hebrews died. One must be careful.

The dough which was to become matza they put in their garments, on their shoulders. Just as we are instructed by the sages to put the Afficomen (last matzah of pessach seder) on our shoulders and then hide it. The eating of the afficomen is called in the seder tzphon (hiddeness). Thus we see when we take our physical concerns as said before and put them aside, as the afficomen is put aside till later in the seder. Then after we are satiated we eat the afficomen which is called in the seder tzphon (hiddeness) then we shall inherit the tzphon (hiddeness) of GOD as described in the song of songs “The cleft of the rock, in the secret of the stairs” reaching to the heights of Godly vision yielding the most profound delight. Thus will be fulfilled again as said in our parsha “And it came to pass on that very day it came to pass, that all the hosts of Yhv”h went out from the land of Egypt. It is a night of watchfulness to Yhv”h for bringing them out of the land of Egypt. This is a night of watching kept to Yhv”h by all the people of Israel throughout their generations.” Thus we will see as our sages say the redemption from the final exile will be like that from Egypt.

The Shechinah is destined to join Hashem when Shelah the descendant of Jacob attains his mature form called Shiloh which is gematria Moshe. Shelah and Shiloh are spelled exactly the same, except that Shiloh possesses an additional י .

Before the Redemption from Egypt The God told the Jews to circumcise themselves and to sacrifice a lamb before leaving Egypt, because both of these acts were done with self-sacrifice and complete trust in God. The lamb sacrifice entailed taking one of the gods of the Egyptians, holding it prisoner for four days, and murdering it before their eyes without fearing the consequences.  Circumcision required inflicting a large painful open bleeding wound in one’s self, just hours before beginning an arduous foot trek into the desert. We see from these 2 acts that redemption comes through self-sacrifice and complete trust in God.

And may we see the face of our righteous Mashiach quickly in our days.

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

2) “The Definitive Biblical phenomena”

3)The Souls speak

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

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

6) “The Message”

7)The Book of the Angel Mattatro”n

8)“Book Of ELOHEME”

9)“Teffilin The Owner’s manual”

10)THE MYSTICAL HOLY SHABOT

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

12)”The book of “יהוה Yhv”h

13) “Markava”  The Divine chariot

YOU CAN READ & DOWN

LOAD YOUR FREE COPY OF

THESE BOOKS AT THIS LINK

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



SECRET OF GOD’S EXPLICIT NAME
January 24, 2017, 3:30 pm
Filed under: kaballah, PARSHA Vyarah---Vaera | Tags: , , , , , , , ,

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UPDATED JANUARY 2020

BS”D

Varah—Vaera

In our parsha it is written “And I appeared to Abraham, to Isaac, and to Jacob, by the name of א”ל שד”י, but by my name יהו”ה I was not known to them.” (Exudus 3:6)

Abraham apparently knew this name, since The Torah states a number of times:

“and Abraham called upon the name of יהו”ה ”  (12:8, see also 13:4)Abraham apparently knew this name but NOT LIKE MOSES . Rabbi Sa’adia Gaon, Persia, 892-942,  writes Moses knew God by the name יהו”ה alone and not through other names. Not that he did not know the other names but his relationship was directly with יהו”ה. The patriarchs were definitely familiar with this name but they were unacquainted with how it works, not like Moses.

The Ramban explains this according to Eben Ezra  thus :

Thus God said to Moses: ‘I have appeared to the patriarchs with the might of My arm with which I prevail over the constellations and help those whom I have chosen, but with My name יהו”ה with which all existence came into being I was not made known to them, that is, to create new things for them by the open change of nature.  And Wherefore say unto the children of Israel: I am יהו”ה and inform them once again of the Great Name יהו”ה , for by that Name I will deal wondrously with them, and they will know that I am the Eternal, that makes all things

What is it with this name יהו”ה ?, We will try to understand a little bit as this involves the infinate wisdom of the God.

Its written “forever יהו”ה your word stands in Heaven”. Every moment Hashem judges in everything its life force. What power it needs always. What barrier will not be transcended is determined by שד”י, changes are by יהו”ה

1

Malchut is a garment to Teferet, as אדנ”י is a garment of יהו”ה

2

There needs to be the 4 letters of יהו”ה in Teferet and the 4 letters of אדנ”י is in Malchut so to make tikun in proper order. יהו”ה is only revealed by אדנ”י .

3

Rabbi Avraham Abulafia in Safer cheshek teaches that there is no doubt that when one returns to intellect and cleaves in life force according to the force of olam haba, which will be according to his comprehension. By this Hashem (God) shall arrouse you upon the form of זכירה (memory) and on Chuchmah till that you lack no power, G-d willing. Every time you want to remember יהו”ה with all its vowels or Holy Names, the 12 letter name from 3 names of 4 letters or 3 יהו”ה or its 12 permutations.4

Know the Name from permeating it in all 22 letters as in Safer Yetzera of Avraham Avinu, if you don’t error with letters or nikudot. The prophet Jeremiyah worked Safer Yetzera alone. He was told (By Hashem) to find a friend to learn Safer Yetzera with so that they could permeate the alp-bet together, thus fulfilling as its written “ speaking in the fear of יהו”ה a man to his friend. So they could acomplish anything.5 יהו”ה gives Nashamot (souls) to the letters. Forever the Nashama of the letters is the Name. The letters of יהו”ה are the Nashama of man.6

All Holiness of “Kadosh Kadoshim” is from “mazel”. Everything derives from Mazel. The letters יהו”ה come out of Atik from the beard and connect to this Mazel. It supports other letters in Z’a.7

It’s tought in Shoshon Sodot that Aretz Yisrael is not under the supernal princes (angels) above but יהו“ה. It is nourished from Keter elyon (source of Divine will and delight) by the middle piller. Aretz Yisrael recieves flow of ברכה (blessing) from עליונה ארץ (the supernal land).8

There is one חיה (angel) in the rekia called Yisrael. Yisrael are born from the ”house of Hashem”. Here they cleave in ” the portion of יהוה is His people”. So they may inherit what is fit for them of Torah and mitzvot from treasury of Hashem this is their crown. This treasury is from the 32 paths Chuchmah. 9

Know, The Vilna Gaon, the Holy Ar”i and others parallel the Hebrew months with the order of the encampment of the tribes in the desert. According to this calculation, Tevet, corresponds to the tribe of Dan.

The 100 blessings are Light floating on בשר (flesh) with 2 צירי (Vowel of Binna). From this the Yesod of Imma descends to Zu”n. Then He is called יהו”ה אלהי”ם.10 Those who walk in the ways of “avoda zara” (strange worship) the way of Hashem being strange to them. Then the way of Hashem will not rest in their hearts.1 In the Parsha it says “Behold the children of Israel will not listen to me, so why will Pharaoh listen to me, I have blocked lips.” Rashi explains that this is one of 10 kal v’chomers (all the more so) that are mentioned in the Torah. These correspond to the 10 sefirot. In chapter 7 verse 28 Moshe is told to threaten Pharaoh that the Nile will swarm with frogs which will come into your house and in your bedroom and on your bed and into the house of your servants and your people and your ovens and your kneading troughs. ובמשארותיך  (kneading troughs) is the longest word in the whole 5 books of Moses, being the only 10 letter word, in the holy Torah. Nothing in the Torah is just coincidental. On passach we put the “Afikomen” on our shoulders as we did with the kneading troughs.

   According to the Ramban, God only hardened Pharoes’s heart after the fifth plague. Pharoe was a gluten for punishment of plagues, by his own free will, he just could not get enough? From this we learn that It is our own free will that allows us to constantly look for an excuse to say it was not God who caused this to happen but just chance. Making one unable to learn from a “God given” providential lesson. We just need to open our eyes and to the truth that is before us, instead of looking for excuses to dismiss it. One needs to recognize that every event is orchestrated by God, personally for them then they will be ready for every amazing event !

The Jewish people have experienced four great exiles: Babylon; Persia and Media; Greece, and our current and longest exile — that of Rome and its cultural heirs. These four exiles are hinted to in the verse in this week’s Torah portion, “And I will bring you out, and I will rescue you, and I will redeem you and I will take you…” These verses in our parsha take US out of exile  !

It is stated in the Zohar concerning the Mashiach ” the nations shall seek him, as within him is the secret of the Divine name.” The Metsudat David explains that there will be given power from Atik Yomim , The Ancient of days, to Messiach to rule over the nations, and they will serve him, and none will transgress. He will be victorious.

1. 1Avodat Yisrael p.20

1. 2Aor Yakar Noach p.13

1. 3Aor Yakar Barashit Volume 2 p.58,82

1. 4Safer HaCheshek-Abulafia

1. 5Zohar Chadash Tikunim p.215,201

1. 6Shoshon Sodot

1. 7Sulam on Idra Zuta p.289a

1. 8Shoshon Sodot

1. 9Marachot Elokim

1. 10Mishnat Chassedim

1. 11Shoshon Sodot

THERE IS MUCH MORE

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

an overview of

everything

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

2) “The Definitive Biblical phenomena”

3)The Souls speak

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

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

6) “The Message”

7)The Book of the Angel Mattatro”n

8)“Book Of ELOHEME”

9)“Teffilin The Owner’s manual”

10)THE MYSTICAL HOLY SHABOT

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

12)”The book of “יהוה Yhv”h

13) “Markava”  The Divine chariot

YOU CAN READ & DOWN

LOAD YOUR FREE COPY OF

THESE BOOKS AT THIS LINK

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



TOUCH THE SKY DO IT NOW, DON’T DELAY !
June 5, 2016, 9:07 am
Filed under: Uncategorized | Tags: , ,

 

Whoever fulfills the Torah in poverty in the end fulfills the Torah in riches. And anybody who doesn’t fulfill the Torah in riches will in the end fulfill the Torah in poverty.

A few secrets :

And now has enlarged the כח (power) of יהוה ” (Num. 14:17). (Power) איה + אוה = כח . This hints to “the supernal Throne of Glory from primordial time” (Jer. 17:12).

 

The name of יודהא ואו ה א =45 מ”ה is connected to “the wise will inherit honor” (Prov. 3:35). The rabbis of the Mishnah have said “There is no honor except for the Torah.” (Avot. 6:3) There is honor that is created and there is honor that is emanated. From the side of the Torah

(Tikuny Zohar)

The Torah and commandments without fear and love is not able to arise and stand in front of י־ה. According to how the souls act, the Shechinah (Divine presence) dwells upon them. A soul which regularly prays and studies Torah, it is a regular place for the Shechinah to dwell. However a soul that does not regularly pray or study Torah, only sometimes, she only dwells on him sometimes. Certainly Hashem (The God) is the Torah and the Shechinah is the commandments. Merit worthy is the person who is involved with them and unites them, the Shechinah is with him. He who wants to grasp, understand, the king, has no permission except through the Shechinah. And again the Shechinah is the commandments. This is why Torah must be one’s life. (Zohar Tikunim)

א בתשרי

is

 בראשית

If one does not find their ” higher purpose-calling” they live their life just “going through the motions” like a ZOMBIE !

When we feel like things cannot get any better. In any of these situations we need to recall the seemingly hopeless state of the Jewish Nation in Egypt. God rescued them, He can rescue you as well. The first thing is you need to know, recognize and see is that you are not alone, ever. If one does not believe and know that God manifests in his own life and its providence. How can he have faith in the fact that God is involved in all that happens everywhere.

WITH ONLY THE “NEFESH” FROM THE WORLD OF “IGGULIM” (CIRCLES) ONE LIVES WITH OUT  TRUE SPIRITUAL AWARENESS, IN THIS CONSCIOUSNESS ONE LOSES TRUE SENSE OF DIRECTION. AS TO A CIRCLE IS NOT BEGINNING OR END, ONE DOES NOT KNOW WHERE THEY ARE, ARE THEY GETTING CLOSER OR FARTHER AWAY.

God is not interested in “Self-Realization” at the expense of humanity. The foundation of the Torah is “love your neighbor as yourself.” So don’t think about yourself all the time. LOVE !

 

59

This is a very important day in your life. Things for you will never be the same.

YOU HAVE 5 LEVELS OF

SOUL, MOST PEOPLE ONLY

REALIZE THEIR “NEFESH”

THE SOUL LEVELS “RUACH

NASHAMA”, “CHAYAH” AND

YACHIDA ARE UNKnOWN TO THEM

LEARN ABOUT HOW TO GAIN

AWARENESS FROM THESE SOUL

LEVELS, LEARN ABOUT HOW TO

WORK GOD’S NAMES TO ACTIVATE

THE HIGHER SOUL LEVEL AND

CLOSER PROVIDENCE !

DIVINE NAMES :

אל– Al -Sefirah Chesed Kindness

אלהים-Eloheme – Sefirah Givurah severity restriction

שדי– Sdy – Sefirah Yesod Gateway of all the energy

אדני– Adony- Sefirah Malchut, This name manifests the Divine presence

 

 


TURNIN

 

 

THIS IS THE

‘LADDER TO SUPERNAL CONSCIOUSNESS’

BOOKS AVAILABLE FROM GOD’S SECRET :

1)The Owner’s Manual to Prosperity and the Soul for Hindus, Christians,

Jews, Buddhists, Muslims and anyone else

2) “The Definitive Biblical phenomena”

3)The Souls speak

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

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

6) “The Message”

7)The Book of the Angel Mattatro”n

8)“Book Of ELOHEME”

9)“Teffilin

The Owner’s manual”

10)THE MYSTICAL HOLY SHABOT

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

12)”The book of יהוה

Yhv”h

13) “Markava”

The Divine chariot

14)The Zohar on the SONG THAT CONTAINS ALL SONGS —– Song of Songs

DETAILS CONCERNING THESE BOOK CAN BE FOUND BELOW OR AT THE BOOKSTORE LINK AT THE TOP LEFT

49

 

SOME WISE WORDS

The first step in acquiring knowledge is knowing that one knows nothing

The more spiritual light, the more ”klippot “(negative energies) surround and feed off it, making it a dark place. We need to raise up these sparks of light, but becareful of the darkness. The more light you work with, the more the ‘klippot” want to feed, so beware.

TO LIVE A LIFE OF FEAR IS NO LIFE

TO LIVE A LIFE WITHOUT FEAR

IS DEATH

Its not so much what we look at

BUT WHAT WE SEE

Rav Hirsch teaches that the spectrum discernible to our eye ends with the blue-violet ray – the same shade as Tachelet (the blue in the Biblical fringes),  lights exist yet are unseen beyond the visible spectrum. Likewise, the blue sky is the end of the earth visible to us. Perhaps then, “Tachalet” is the bridge that leads from the visible, physical sphere into the unseen sphere beyond.

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A “mitzvah” (commandment), according to the Zohar, is an action that connects heaven and earth, body and soul, spiritual consciousness with physical or worldly action. The Divine energy drawn by “mitzvot” (commandments) change ourselves and the world, bring all closer to revealing the ultimate Divine will.



     Rav Moshe Feinstein once said that the way a Mitzva is done has a great effect on its value. If it is done out of joy and love for God, it is worth much merit. However, if it is done merely because one feels he is bound to the responsibility, it is unacceptable in the eyes of God.

PARENTS ARE A SURROGATE “YETZER TOV”

(GOOD INCLINATION) FOR THEIR CHILDREN

UNTIL THEY ARE 13, AS GENERALLY A CHILD’S

YETZER TOV” (level Nashama-intellect) IS NOT REVELED TILL one is 13 YEARS of age.

OF AGE.

A amazing parable from the Zohar:

Outside the palace, there lived a beautiful harlot. The king thought: “I will see how far my son is devoted to me.”

So he commanded the woman saying: “Entice my son, for I wish to test his obedience to my will.”

So used every enticement to lure him into her embraces.

But the son, being good, obeyed the commandment of his father. He refused her allurements and thrust her from him.

Then did the father rejoice exceedingly, and, bring him in to the innermost chamber of the palace, bestow upon him gifts from his best treasures, and show him every honor. And who was the cause of all this joy?

The harlot!

(Zohar, II, p. 163a)