Filed under: OMER
The Secret of the Omer
OMER IS TIME OF aspirations for the FUTURE DAYS YET TO COME !
If even one day is missed, we lost out.
That is why if a person misses a day he can no longer count with a “bracha”
MISS ONE DAY AND THERE IS NO BLESSING – ITS THAT IMPORTANT
Sefirat Ha-Omer in NOT a count down to Shavuot, Matan Torah, but a counting up. Like counting the steps of the ladder going up the mount to receive the Torah.
The purpose of the mitzvah of counting the omer is to draw down from above, upon us in this physical world, an infusion of holiness of the higher realms. Malchut is where the “spiritual influence” goes from potential to actual.
The Or Ha-Chayyim says in Parsha VAYIKRA concerning the Omer that Hashem (God) commanded Yisrael when they left Egypt to count every day for seven weeks after Passover because we were full of the impurity of Egypt when we left.. Since Hashem wanted to have “zivug” (unite) with Yisrael. God treated Yisrael as a menstruant woman, who must count seven clean days and then may become pure.. Hashem commanded that we must count 49 days , seven weeks. Theses counted weeks are needed to prepare Yisrael the bride to enter the bridal canopy. For a menstruant woman it only takes seven days to purify, here it is seven weeks because of the extreme nature of the impurity. Then we will be ready to enter the Bridal Canopy and receive the Torah in Shavout !
Malchut, like the other sefirot, is a composite of all seven, so that sefirat ha’omer – the counting of the omer – by including malchut, involves a bestowal upon us of the spirituality of 49 separate levels.
This is very secret stuff, so I can not say or explain now more than that which is written here. This is enough for those who understand.
During the Omer period , we are slowly refined to become proper vessels able to receive the revelation of the essence of the ”higher consciousness.” This is accomplished by fulfilling the commandment of sefirat ha-omer “the counting of the omer” the word for ”counting,” sefirah is from the same root as “saphire,” the brilliant saphire stone. Concerning this it is written “And they saw the God of Israel; and there was under his feet a kind of paved work of a sapphire stone, like the very heaven for clearness.”
From this place the light of the omer it shines down upon us. Each and every day of the omer that we count, we illuminate lights of the omer . It is known from the writings of the Holy Ariza”l,
אמ”ר is an acronym of ”light” (אור), “water” (מים) and ”firmament” (רקיע), which reflect the three stages in the emergence of all things created during the first six days of creation (“with ten sayings was the world created,” in the secret of ”from the thickening of lights did vessels emerge”). Every day of the omer we count, that is, we illuminate the omer causing sparks to ascend from below to above (the secret of the ”returning light” in Kabbalah) by means of the process indicated by the final letters of the same words: רקיע (“firmament”), מים (“water”), and אור (“light”). Which spell out omer (עמר). Thus we understand that the secret of sefirat ha-omer is the process of the drawing down of (“saying”) and refining elevating sparks from below. By the light of ”counting” the Omer, there is revealed and arises within one’s consciousness holy sparks of will and desire to make for God a dwelling place here below. By fulfilling the commandment of counting the omer we become connected to and there becomes revealed light of the primordial Torah, as it is unified with Gםd’s essence before it descended to be given on Mt. Sinai in the month of Sivan, the next month.1
The 100 blessings are “Aor, Mym, Rekia ”, “Aor” is Chesed and ע“ב “Chuppah” of all “moch”, “Mym” is Givurah and ס“ג “Chuppah” of all flesh, “Rekia” is Teferet and מ“ה of Atzilut. Rekia is “Chuppah” of all blood. “Aor, Mym, Rekia ” is from 4 יודין (of ע“ב)1. Lower man of Atzilut (Z”a) is aspect of “Aor, Mym, Rekia ”. “Rekia” is tied to water. ”Mym” is made from”aor” of Zu”n and “Aor” descends drop of Aba from Chuchmah to Bina.2 From Chuchmah of Dat is drawn Bina. “Aor, Mym, Rekia ”.
“Aor” is משקל. Is measurement of drop of light drawn from Chuchmah to Dat. This is what is weighed. Five times the word light are the five supernal fingers, the upper ה. (Tikunim P. 20A)
“Mym” is משורה. Is “Bina, Imma Illah” is called “midah”. This Bina is drawn from ע“ב. These are 72 bridges of water of water of Chesed. This includes 50 gates of Bina.
“Rekia” is “midah”. After Z”a goes out Ima, שמים, after Z”a and Nakavah go out. Thickness. “Kesher” and growth make “rakia”. According to measure of Ima. This is called “kav mida”. This “mida” is made by dat and Bina. They are יהו“ה and אהי“ה. The first 2 measurements make the 3rd “Rekia”.3 “Aor, Mym, Rekia ” ש recieves “mym” is 3 י of קס“א. “Aor” is 4th י (of 4 י of ע“ב), the “Chayah”. שד“י is ש of 3 ” ו ” , The letter ד is made of 2 letter ” ו “
18 +12 +10= 40 the secret of טפח. The aspect of “Mym” needs to dress thickly to dress in the אויר of this world. This is the secret of the “Rekia” which holds “Mym”. This dressing of the “rekia” depends on the Nefesh according to how it occupies in Torah and Mitzvot. “Aor” cooresponds to Chayah, “Mym” to Nashamah and “Rekia” to Ruach. A “makiff” of 3 י of ע“ב dress to ס“ג of “Mym”. מ“ב of Atzilut (ע“ב) is called “mym nukvin” in the secret of מ“ב being Givurot drawn through Aba and Ima in “Mym Duchrin”. Only Bina alone, this is the aspect of “AOR”.
“REKIA” is “miloy” שד“י. Levi separates water from water. By this name can draw from Elokim of Bina. אדנ“י its א is Nakavah but is in Z”a. From אהי“ה is drawn this א into מ“ה, Elokim make the “rekia”.4 The stone is the טפח (drop) of “moch” drawing Chuchmah from Dat. From there is drawn on Bina. From a whole in the stone the Chuchmah goes up through holes. This is the secret of Chuchmah from Dat. “Aor, Mym, Rekia ”, refers to the drop from chuchmah in Ima that is made to “MYM”.5 “Rekia” is gematria ערפל is in the water, is “mida” Yaakov. “Rekia” is “ ו “ , its eminated from מ“ב from יה“י. Elokim is Bina , the “Rekia” is Teferet.6 “Aor” is the first created aspect the 2nd is “Mym” it recieved form later, Rekia ”, The 3rd aspect surrounds “gilgully Yoshir”, the sefirot of “Iggulim”.7 “Aor” refers to Nashamah, “Mym” to Ruach and “Rekia” to Nefesh. By “misim tovim” purify sparks of 3 worlds and merit to your Nefesh, Ruach and Nashamah.8 Flow comes in the aspect of אמ“ר, “Aor, Mym, Rekia ” Beginning with “Oar”, them “Mym” then “Rekia”.9 “Aor, Mym, Rekia ” There are 5 “aorot” from Bina to Chesed.(5) “mym” from Chesed to Givurah and 5 “rekia” from givurah to Teferet is secret of 5 midot. 5 colors are eminated from Bina :White-Chesed, red-Giv , green-tef , black-net , blue-hod. They are the secret of Hashem of Bria. The aspect of “rekia” is thickness of things, more than that of water and light. This thickness in Machut is to the third day. As then is revealed the Malchut of Atzilut. אמ“ש is “Aor, Mym, Rekia ”. They are called “work of creation” included in ן“עש. “Klippa” is the thickness of things going from “Aor” to “Mym” to “Rekia”. In the 4th day there was klippa to draw the heart of man to sin, to “cut the sprouts” and death. This is in the lack in the moon.10 “Aor is א, Mym מ and Givurah, Rekia is ש and Teferet.11 “Aor, Mym, Rekia ”, is אמ“ר. Each is written 5 times. They are 3 levels included in 5. יי“י is 3 “kav” as ש alluding to Malchut and כוכב. 12
5 times “aor” of “Barashit” are 5 “chassadim” , Chesed to Hod of the right. They melt ice of the left, turning it to flowing waters. 5 times “mym” cooresponding to 5 of the central pillar. “Aor, Mym, Rekia ” the “mystery of mysteries” of the forming of man and his engraving.. “Aor, Mym, Rekia ” is “Aor” on the right. “Mym” on the left and “Rekia” in the middle. Right and left are perfected by the central piller called “rekia”. Spreading out of this central pillar is the engraving of the form of man. As with birth first is seed this is “Aor”. Then the Seed becomes “Mym”. It grows expanding on all sides to form the shape of the body. As its engraved its consolidation is called “rekia”. When the body dries out whats left is the refuse of the “sitra achra”. Hashem save us from this. It is Bina that makes shape of light, water and rekia of the figure of man in Z”a. The first adam קדמה is Z”a of Atzilut. He was engraved and formed with out a women. The 2nd man is of Bria he was from the strength and seed of the first man engraved and formed with in the women, which is Machut of Atzilut. The first man who was not from women, was without form.13
1Pardes Remonim p51, Atz Chyim #425
2Mavua Sharim #128
3Shar Mimori Rashbi p103
4Shar Ruach HaKodesh p151,134,135
5Safer Lekutim p415
6Safer Paliyah
7Adir Biromam p.168
8Petachy Chotem p378
9Lecutey Maharon Torah 34:7
10Aor Yakar p.4,5
11Safer Paliyah
12Safer Paliyah
13Zohar Trumah 468
The five ” רקיע” of the second day are the ה‘ of השמים. Five “lights” אור on the first day of creation are equal to the first ה which includes the five times it says light. It is “אָאֵאֹאִאֻ פִּתּוּחֵי חוֹתָם (the opening of the seal), Holy to Hashem” (Exo. 28:36).
Every א‘ is as the name א–ה–י–ה. These vowel points equal 86 אלהי“ם .The seven sparks of the vowel points אָאֵאֹאִאֻ correspond to the seven planets.
עמר=ש”י ,, Chassidim spread out all 7 weeks of omer.2 “yichudim” in days of the omer draw “Chassidim gadolim”. These are days of “yonika” (of the klippot). Where there is arroused katnut elyon. This is the idea of when Hashem told Moshe to cast down the staff and it turned to a snake and he backed away from it in fear. With this katnut the yesod Z”a is joined in yesod ima (katnut-ibor) drawing nourishment from her . This katnut of Z’a is called נחש. This is the idea of the איילה. She is Nakavah in katnut. Whose womb is so narrow she must be bit in her genitals by a נחש to be able to give birth. Zivug in katnut depends on Atik. Zivug is like this all days of the omer till Shavuot. While in katnut the only way to get revelation of Abba and Imma is by arrousel of Atik. Its as splitting of the sea depended on Atik.(zivug of katnut, like the sea must be forced by working names of Ketter and the ע“ב names ). So Hashem (Z”a) said to Moshe why do you call to me (call to Atik). On 7th day of passach even if it is called a time of katnut. There is reshimu of Gadlut ב of seder night. This is a aspect of birth (gadlut, from the zivug gadlut 2 of sader night). This birth caused by the biting of the נחש at her genitals gives the other side only yonika from the נחש (Nefesh), and none from reshimu of Gadlut ב, the high souls of ibor of seder night (aor penimi). Sitra only gets from filth and din of the physical zivug itself. Her womb is narrow as there are only in it 3 givurot of 5 of םןץף“ך (the period of this ibor was only a few days) Malchut desires to give birth to the souls impregnated within it. Now it is written “ crouches at the door.” This refers to the supernal snake who bites the reproductive organ causing her to give birth. This forced birthing of malchut happens when malchut is in “katnut” (lower conciousness). The Divine Name “ kara Satan,” tears open the the womb of the deer. The word satan [plus the kolel] is the same as that as the word for “nachash” [snake]. This “tearing” is accomplished by means of this divine name. “ kara Satan,” (Cavanah Svi shel Pasach)
Zivug of katnut is שד”י + ד”ם=נחש . דם is revua of אהי”ה , שד”י is the yesod of Z’a. The sefirot of these 50 days shatter the נחש , and make “Mashiach”.4 There is a danger involved in teaching the secret of this Katnut called נחש, especially when one is in a state of katnut. The 49 days of the omer are 49 gates of Bina.5 טל (dew) falls from Chuchmah in the 49 days of the Binna, which last till Shavout. This dew purified Yisrael from the filth of the serpent from the sin of the Atz ha dat.6 From counting out the omer goes out breath from “Adam elyon” which is Z’a.7 All 7 weeks of the omer are called days of “katnut”, as Chassadim and givurot (“penimi”) don’t spread out. In days of omer there is only tikun in “makiff”, there is no tikun to “penimi”.8 During the sefirot of the omer we are purified from the 5 unclean bloods of “galut Mytzrym”, so to be pure on Shavuot. 10 bloods are 10 revua אהי”ה . They are garments of 5 Givurot and 5 Chassadim.
“Mochin chitzon” (makiff) go away with the “moch penimi” after the first night of Pessach. So these must be drawn level by level. The 6th and the 7th night of the omer one needs to draw the “mochin” of Abba, not Imma. Main thing is to intend each night יהו”ה, with its nikudot these are Chassadim being Nashama “penimi”. The first 4 weeks of the omer spreads out Chaba”d being being parzufim of Atik and Nakavah, and Arich and Nakavah. They spread till Nh”y of them. The last 3 weeks of the Omer (Pasach Shani) draw “mochin” of Chaga”t, being the parzufim of Abba, Imma and Yesoi”t to their Nh”y. Givurot spread in Nakavah in omer, as spreads chassadim in Z’a. The Givurot do not spread out until after the chassadim have spread in Z’a.9 By counting out the omer we draw sefirot of Z’a.10 five chessadim and five of gevurot within dat become manifest in life-force carried by the blood as ten “ types of blood,” ten kinds of life-force that animate the person.
The Zohar on Parshat Emor writes that when Israel were in Egypt, they were like a woman in the days of her tumah, and when they left, their tumah ceased, like a woman whose blood ceased. However, a woman does not become pure with the cessation of her blood. She must count seven clean days during which she checks herself, and then she must immerse herself to become pure. So too, we count seven weeks, purified for Shavuaot.
The Omer that is performed each year for the sake of building the Malchut towards completion. The Omer-Offering is in order to rectify the Shechinah and the Jewish people and the world each year from Passach to Shavuot . However, the main tikun will occur at the end of days. The tikun of the Malchut and the Jewish people are one and the same thing, since they are her structure and limbs. She emanates throughout each Jew, and she is Klal Yisroel. Every tikun to the Jewish people and their deeds are all within her, for they are her spirit. Shechinah—Divine Presence—is within every Jew, and therefore selfrectification automatically brings rectification to the Kingdom of God on earth,the Malchut.
The Kuzari explains that on a national level on Pesach Yisrael gets the necessary resources need they to sustain them through the year. This is on condition that during these seven weeks we are sustained from the upper Neshama. In order to experience this elevation we need to undergo seven Holy Shabatot accordingly will be each week i and their forty-nine days , and the entire year. The 7 weeks of the omer are 7 sefirot of Malchut called Shabat. They are completed and expressed in 72 names. Their main body is 70, the 2 extra are witnesses. These 72 ascend by the letter “ו”, which is Z’a.11 Bahir is Teferet, it is the light of Shabot from Pessach till Shavuot, this is light of “mattan Torah”12 There is to be דקדק in regularity in what one does during 49 days of the omer. The zohar warns of this in many places. They are the 7 midot of the Ayn-Sof.13 Work ”temurot” of יהו”ה (names) as מצפ“ץכוז“ו (these get past the narrow womb).14 Beware of ”din- givurot” of םןץף“ך, draw ”chassadim” מנצפכ It was becouse of the arrousel from above of katnut at this time that the 24,000 students of R. Akivah died. It seems strange that at the time we are getting ready to receive the Torah is a concidered a time of mourning. There must be a profound connection between Akiva’s student’s deaths and preparing to recieve the Torah. It is said the 24,000 students of R. Akivah died. As they did not act respectfully toward each other. We learn in Midrash Rabbah 61:3 and Koheles 11:6 Rabbi Akiva’s students died because “They were stingy with the Torah they learned and did not share their Torah thoughts, ideas and discoveries with each other. It wasn’t that they insulted each other, or treated each other poorly in some other way. Had Rabbi Akiva’s students shared their Torah with each other could have come up with more new ideas between them and refined their thoughts even more. But they were more concerned with their own learning than sharing Torah with others. Had they survived, the “norm” would have become learning selfeshly. Such a process would also create unrefined Torah. So the God had to put a end to this. Torah should not be learned “ in a vacuum “, only for oneself. This is as the Chasam Sofer explains parshas Kedoshim was delivered to the entire assembly. He teaches us we should not distance ourselves from the community and remain alone isolated in forests and deserts. After all, every Jew is obligated to learn and to teach others Hashem’s Torah and mitzvot.
But Rabbi Akiva himself was from Dat. Which is the secret of Gadlut. When Balak had the women of Midian seduce the Jewish men causing them to engage in sexual transgression as this would surely arouse the wrath of God. This plan did work and resulted in a plague where 24,000 people died. It was these same 24,000 souls that were “gilgul” (reincarnated) as the students of Rabbi Akiva who died during the period of the Omer. It was on the 33rd day of the Omer Rabbi Akiva’s students stopped dieing. Also on the 33 day of the Omer the matzah we took out of Egypt ran out and the Manna began to fall from Heaven. The ( לב (32 days until Log bOmer are for developing a good לב (heart). There are 17 days of the omer left after Log bOmer, 17 is gematria טוב (good). By the 32nd day we have completed the 32 paths of chuchmah, the “Atz Chyim” which is the “atz Dat Tov of Atzilut”, the 32 paths of chuchmah, the “Atz Chyim” of the Torah “kadumah” as we stand now in the period of the Torah “kadumah” in preperation to receive the torah anew on shavuot. So on log ba omer we stay up all night like on shavuat and receive the torah “kadumah” of the first tablets that were shattered , the kabballah
On ל”ג omer Rebbe Shimon revealed the Highest secrets of the Torah and then passed on. Mikvot during the Omer are of “living waters” cleansing and purifying yisrael for 7 weeks, before recieving the Torah. In perke Avot chap.6 are listed 48 ways the Torah is acquired, these coorespond to the days of the omer, the last day includes them all. 15
we NEED TO purify our hearts to receive the Torah. In
Sifsei Chaim, Rav Friedlander notes that the
heart is the seat of man’s desires. Yearning to
grow in Torah stems from the heart. Purifying
oneself leads to elevated desires. learning depends on ones heart. If one is to cleave with Hashem he must invest all his effort to fulfill His will.
Similar to as we count the Omer and then sanctify the 50th day. We act with regard to the Shemita and Yovel. Hizkuni teaches us that the mitzvah of “Sefirot ha Omer” comes to serve as annual reminder of Shemita and Yovel as they are so important that it is necessary. The essence of all of the curses in Parsha Bichukoti, curses those who are not careful in observing Shemitah they carry 49 types of punishment, one for each of the 49 years in the Yovel. we begin the omer with a offering of animial food of the first of the barley harvest. Barley is what is brought for a offering by the “sotah” (the possible adulterer) and we bring two loaves of fine leavened wheat bread, the first of the wheat harvest on the fiftieth day , Shavuot. This is the only time “hametz”, (leavened) bread is brought as a offering in the temple , It is accompanied by animal sacrifice. And may we see this soon.
Nowadays even if there is no omer or loaves brought in the Holy Temple may it be rebuilt quickly in our days, there is still a rectification of the forty-nine levels made each day. B”H
1Rav. Ginzburg, Pre Atz Chyim p.528
2Pre Atz Chyim p.522
3Pre Atz Chyim gate 8
4Shar Kavanot (chapter 12) Ner Yisrael p.185
5Shur Kuma p.103
6Sulam on Zohar Emor p.97b
7Shar cavonot p179
8Makshif Halavan p.175,331
9Nahar Shalom p.140,144,143,146,152,182
10Sulam on Zohar Titsaveh p.183
11Sulam on Zohar Achray Mot p.78a
12Safer Temunah
13Oar Yakar Vol 2 p.101
14Magid of Koznitz מ“ב
15Zohar Vayikra (aa319)
Let it be known clearly that there are those specifically The Holy Rabbi Shalom Sharibi who wrote that working with the Divine names during the Omer is very dangerous and one should not. One should not Pray with the “cavanot”, the Divine names. That this will arouse judgment on oneself so beware.
Learn ayal that drinks as ayalah and sepent bites, and redemption in Zohar Vayachal p.247 (eng) ,219b “R. Shimon and Eleazer his son”, other ayalah in Bashalach
COUNTING THE OMER BY MIDOT OF PERKE AVOT (6:6)
Omer Day #
1 Learning
2 listening,
3 verbalizing,
4 comprehension of the heart,
5 awe,
6 fear,
7 humility,
8 joy,
9 purity,
10 serving the sages,
11 companionship with one’s friends,
12 debating with one’s students,
13 tranquility,
14 study of the Torah,
15 study of the Mishnah,
16 minimizing engagement in business,
17 minimizing socialization,
18 minimizing pleasure,
19 minimizing sleep,
20 minimizing talk,
21 Laugh at Your Troubles,
22 slowness to anger,
23 good heartedness,
24 faith in the sages,
25 acceptance of suffering,
26 knowing one’s place,
27 satisfaction with one’s lot,
28 qualifying one’s words,
29 not taking credit for oneself,
30 likableness,
31 love of God,
32 love of humanity,
33 love of giving charity,
34 love of justice,
3 5 love of rebuke,
36 fleeing from honor,
37 lack of arrogance in learning,
38 reluctance to hand down legal rulings,
39 participating in the burden of one’s fellow,
40 judging one on the side of merit,
41 correcting people,
42 bringing people to a peaceful resolution [of their disputes],
43 deliberation in study,
44 asking and answering,
45listening and illuminating,
46 learning in order to teach,
47 learning in order to observe,
48 enlightening one’s teacher by exactness in conveying a teaching,
49 and saying something in the name of its speaker.
Thus we have learned: One who says something in the name of its speaker brings redemption to the world, as is stated (Esther 2:22), “And Esther told the king in the name of Mordechai.”
know, In the month of Iyar, whose letters stand for the words “ani Hashem rofecha” – “I, God, am your healer”
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Filed under: PASSACH, passover, passover lamb | Tags: Aba, AFIKOMAN, Chuchmah, Ima, KABALLAH, korban passach, matza, MIRACLES, morror, parzufim, PASSOVER KABALLAH, SEDER, sefirot, Tikunim, YAchatz
PESSACH-FREEDOM
April 2, 2017, 1:12 pm | Edit this
Filed under: passover
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בס”ד Passach
Pessach is Pretty important if we spell it out as
פה סמך חת=613
(all the commandments).
. The Hebrew letters and their value is as follows :
1=א ,
ב =2
ג =3
ד =4
ה =5
ו =6
ז =7
ח =8
ט =9
י =10
כ =20
ל =30
מ =40
נ =50
ס =60
ע =70
פ =80
צ =90
ק =100
ר =200
ש =300
ת =400
We check for “chametz” by the light of a candle, with these 14 letters , as it is written, “Because יד (hand) (14) on the throne of י–ה Hashem” (Ex. 17:16).
The Haggadah begins with the words, “This is the bread of affliction that our fathers ate in the Land of Egypt. All Who are hungry, come and eat, all who is in need, let him come and join celebrating the Passover festival.” This is more than just generous hospitality; it is fundamental to Torah freedom, to go from a selfish mentality of keeping for one-self into a free giving mode. This giving type of behavior is not the behavior of a slave he is always guarding the little he gets his hands on, as he has nothing but giving is connected with true freedom. This is one of the first things the Hagadah teaches us on the path of going from slavery to freedom to reclining while eating like Royalty do !
Freedom can be a razor thin distance from slavery. A slave is a person who’s time is not their own. They sold themselves , their time, to someone else to do their bidding and not one’s own. All slavery stems from following desires of one’s evil inclination, understand this well. The definition of slavery can seem ambiguous as clicking a switch. Slaves can think they are free at heart but like a heroin addict , he has no choice unless something radical is done. The evil inclination is all ways trying to involve us in chasing after the lower desires of our bodies like animals and not chasing after the Divine Things, which are the Glory of Heaven and for which we have been created.
The sages say Passach is a time for searching for a persons defects, like the way each person must search their house for “chumatz” (leaven). God illuminates our Nashama (Soul) so that we may see ourselves clearer. Like the way we use a candle to search for “Chumatz”, and a candle represents the “Nashama”. As it says “ the candle of God is the Nashama of man”. It states in the Zohar that from Rosh chodesh (New moon) of the month of Nisson there is an increase in “Bina” (Divine Understanding). With this power we can search within ourselves and see what it is that is causing our exile from GOD, Divine revelation. So that we may return to GOD completely. ”Chumatz” is not nullified like most things even when there is less than 1 part to 60. Any “chumatz” (which is arrogance) cannot be tolerated. How could one be arrogant if they really knew they were standing before GOD ?. An arrogant person performing religious acts is only a “charade”. They have not even begun the kind of Divine service that leads to ”ruach haKodesh”, and redemption. One must be completely dedicated to GOD not themselves. The Temple offering for Passach the “corbon Pessach”, May we bring it quickly, is roasted whole, including the head and tail. This shows that returning to GOD, Leaving our personal and National exile requires returning to GOD from all aspects of our existence. One must dedicate all aspects of their life to GOD, Blessed is his Name ! so what is this villain “Chumetz” ? Baking matzah is not not much different than making bread , a little flour and water ? Leavened bread all year around can be part of a healthy Holy meal but on Passach it turns into spiritual poison, what is this ? The answer , “matzah” like all things, me , you, all the countries of the world and animated and brought into existence at every moment by God and their existence is thus according to His will. During Succot a citrus fruit called “Etrog” becomes a vessel for the flow of the Divine power called Malchut (God’s Kingship) and after Succot the “Etrog” returns to its original state as any other citrus fruit and this is God’s will. Just like on Passach the flow of the Divine energy which animates and brings a usually wholesome food, leavened bread, into existence according to His will on Passach is a deadly spiritual poison and this is wondrous ! This all reminds us that every thing in creation is all created and changes its nature through out time according to God’s will even on a momentary basis !
The day before Passover it is good to say and learn the 42 places Yisrael camped in the desert. This is a great “segulah” (works wonders).
Station | Biblical reference | Description | |
---|---|---|---|
Raamses | Ex. 12:37; Nu. 33:3 | The Raamses district was of the highest quality land in Egypt (Ge. 47:11) | 1 |
Sukkoth | Ex. 12:37, 13:20; Nu. 33:5-6 | 2 | |
Etham | Ex. 13:20; Nu. 33:6-8 | “On the edge of the wilderness” | 3 |
Pi-Hahiroth | Ex. 14:2; Nu. 33:7-8 | “Between Migdol and the sea, opposite Ba’al-Zephon” | – 4- |
Marah | Ex. 15:23; Nu. 33:8-9 | A place where the water was too bitter to drink | 5 |
Elim | Ex. 15:27, 16:1; Nu. 33:9-10 | “Where there were twelve springs and seventy palm trees” | 6 |
By the Red Sea | Nu. 33:10-11 | – – | – -7 |
Sin Wilderness | Ex. 16:1, 17:1; Nu. 33:11-12 | Between Elim and Mount Sinai; here God supplies quail and manna | – -8 |
Dophkah | Nu. 33:12-13 | – – | – 9- |
Alush | Nu. 33:13-14 | – – | – 10- |
Rephidim | Ex. 17:1, 19:2; Nu. 33:14-15 | Moses brings forth water from the Rock of Horeb; the Israelites battle the Amalekites | 11 |
Sinai Wilderness | Ex. 19:1-2; Nu. 10:12, 33:15-16 | Near Mount Sinai | 12 |
Kibroth-Hattaavah | Nu. 11:35, 33:16-17 | – -13 | |
Hazeroth | Nu. 11:35, 12:16, 33:17-18 | Miriam is afflicted with a skin disease | – -14 |
Rithmah | Nu. 33:18-19 | – – | – -15 |
Rimmon-Perez | Nu. 33:19-20 | – – | – -16 |
Libnah | Nu. 33:20-21 | – – | – -17 |
Rissah | Nu. 33:21-22 | – – | – -18 |
Kehelathah | Nu. 33:22-23 | – – | – -19 |
Mount Shapher | Nu. 33:23-24 | – – | – -20 |
Haradah | Nu. 33:24-25 | – – | – -21 |
Makheloth | Nu. 33:25-26 | – – | – -22 |
Tahath | Nu. 33:26-27 | – – | – -23 |
Terah | Nu. 33:27-28 | – – | – -24 |
Mithcah | Nu. 33:28-29 | – – | – -25 |
Hashmonah | Nu. 33:29-30 | – – | – -26 |
Moseroth | Nu. 33:30-31; Dt. 10:6 | Aaron’s burial place according to Deuteronomy | – -27 |
Bene-Jaakan | Nu. 33:31-32 | – – | – -28 |
Hor Haggidgad | Nu. 33:32-33 | – – | – -29 |
Jotbathah | Nu. 33:33-34 | – – | – -30 |
Abronah | Nu. 33:34-35 | – – | – 31- |
Ezion-Geber | Nu. 33:35-36 | – – | 32 |
Kadesh | Nu. 20:1,22, 33:36-37 | Located in the Wilderness of Zin; Miriam’s burial place | 33 |
Mount Hor | Nu. 20:22, 21:4, 33:37-41 | On the border of Edom; Aaron’s burial place according to Numbers | – -34 |
Zalmonah | Nu. 33:41-42 | – – | – -35 |
Punon | Nu. 33:42-43 | – – | 36 |
Oboth | Nu. 21:10-11, 33:43-44 | – – | – -37 |
Iye Abarim | Nu. 21:11, 33:44-45 | On the border of Moab | – -38 |
Dibon Gad | Nu. 33:45-46 | – – | 39 |
Almon Diblathaim | Nu. 33:46-47 | – – | – -40 |
Abarim Mountains | Nu. 33:47-48 | The Israelites encamped near Mount Nebo | – -41 |
Plains of Moab | Nu. 22:1, 33:48-50 | The Israelites encamped along the Jordan River from Beth-jeshimoth to Abel-shittim | 42 |
Our Sages teach us that no slave ever escaped from Egypt. The slaves felt that it was better the be a slave in Egypt than to live else were. Their slave mentality made them think things just could not get any better. At the Passover “sader” we all say “next year in Jerusalem”. These were not meant to be empty meaningless worlds !
The driving force behind the Egyptian culture was lust for physical pleasure. The Bible on a number of occasions links the Egyptians with donkeys. The Hebrew word for donkey is חמור which is closely related to the word חומר which means raw physicality, only the vowels of these words differ, their letters remain the same. The God took the Jews (who were ready to leave out of Egypt- 1 of 5 Jews in the Egyptian exile, but 4 of 5 Jews died in the plague of darkness). BY THE WAY WHEN THE JEWS WERE TAKING EGYPT’S MONEY THATS WHEN THEY DIED IN THE PLAGUE OF DARKNESS BECAUSE THEY DID NOT WANT TO LEAVE EGYPT AND GO TO ISRAEL SAYS RABBI SHIMON BAR YOCHI IN ZOHAR CHADASH TIKUKINIM THIS TEST WILL COME AGAIN AT THE TIME OF THE FINAL REDEMPTION. MAKE SURE YOU ARE THE 1 OUT OF 5 WHO SURVIVE ! The Jewish Nation was not just enslaved in a physical slavery in Egypt. They were also spiritually enslaved. They had become a race of people so involved in perverse behavior that our Sages teach us they had reached the depths of depravity. There are 50 levels of impurity to which a person can stoop; they were on level #49. Despite all that, God got them out. He took them out and 50 days later they stood at Mt. Sinai. Because Yisrael had descended to level #49 0f impurity in Egypt, they were able to raise all those sparks of Holiness that were trapped in those 49 levels of impurity. At Mt. Sinai by receiving the 50th gate of purity , Holiness by receiving the Torah all those sparks of Holiness that were trapped in those 49 levels of impurity were returned to Holiness bring Yisrael at Sinai to the Highest level the 50th gate of purity , Holiness called Galut 3. Great lights force the “klipa” to loosen its grip on sparks of holiness. The “mariv” prayer draws and renews “mochin Pinimi” all of the Passover Hagadah is the drawing and renewal of “Chitzon mochin”. This is the idea of the passover “sader”, the “omer” and “Shavuot”
We still need to take Egypt out of the Jews. When the Jewish Nation left Egypt they took with them all of the riches of the Egyptian Empire. While its true this is referring to the gold and silver, it also means that they took the spiritual power of Egypt as well. This is why the Midrash teaches us that every Jews left Egypt with countless donkeys loaded with riches. A חמור (donkey) is the symbol of the spirit of Egypt. With the “erev rav” went out Egypts spiritual leaders, their magicians, Egypt was drained of its spiritual powers also.
Every individual goes through his personal exile, and must separate from those things that bind him from coming close to GOD. Those things which are strange and not part of his divine service. We must do this in all aspects of our life, thus removing ourselves from our personal Egypt (which means confinement), by this fulfilling in part the commandment of remembering the redemption from Egypt. Rav Shabato says the whole idea of leaving Egypt is ultimately spiritual in nature. For this reason the Passach “seder” was even done in the death camp of Auschwitz. It is stated in the Zohar that “The remembrance of being taken out of Egypt with great miracles is the gateway to divine power, a root of the whole Torah, the basis of all the commandments and the real “emuna” (faith) of the Jewish Soul”. Rabbi Shimon Bar Yochi says “ this is our season of joy and gladness when we celebrate the great honor GOD showed to us by taking us out from under the power of impurity into the power of his Holiness.” It is the day as R. Abba says “ GOD took Yisrael from being under the power of impurity to be united with his name, causing them to be raised up above all the upper and lower beings”. The sages tell us one reason for the exile of Yisrael in Egypt was because when GOD told Avraham Avinu that he would give his decedents the land of Canaan as an eternal inheritance Avraham misused his power of speech when he replied “ How will I Know ”. Because of this lack of faith we went down to the refining furnace called Egypt. Now on Pessach we have the power to redeem the power of speech from exile. We do this by with great joy and excitement and a high heart telling the story of the redemption from Egypt, till the point God willing they remember. The Zohar says one who does this will rejoice with the Shechinah in the world to come for rejoicing brings rejoicing. The Oar Ha Chayim teaches that we bring redemption closer discussing Holy matters celebrating the redemption of speech. By remembering the great love GOD showed to us in redeeming us from Egypt we can draw strength to know he has given us strength to overcome all obstacles yielding the power of redemption ! Remember, right after the first Passach “seder” Yisrael was redeemed from Egypt !
In the Torah Billam the Rusha states “ GOD brings them out of Egypt”, In Sefer Oar Ha Chyim it is explained that this is written in an active sense since it is on Passach that sparks of Holiness are freed from impurity. The 7 days of Passach parallel the 7 days of creation. What we strive for creatively, intellectually, emotionally and physically can cause great changes in the continual of process of the renewal of all life including ourselves from this time period Passach is a time of profound personal spiritual redemption, as it says in Toldot Yaacov Yosef that on Passach “ A man merits access to the eternal wellsprings of life”.
One part of doing this is by the 4 cups of wine at the sedar, by this we rectify the sin of Adam as the fruit of the tree of knowledge of good and evil was a grape. The sages say one may drink between the 1st and 2nd cup so desire to eat more “Matzah”. In the Mishna chapter 10 of Pessachim we learn that even a poor man who live of charity should at least be given 4 cups of wine at the “seder”. This is like we learn that Purim is a preparation for Passach. Rav Shabbato say from Purim our Nashamot begin to remove “klippa” from ourselves. By drinking the 4 cups of wine we can remove the separation created by the sin of Adam, each cup has potential to remove aspects of the 4 “Klipot” that separate us from GOD ! Thus removing our desires for actions not supportive or against divine will, feelings of our heart that are not the love of GOD, thoughts that are not good, and barriers to divine inspiration. The wine of Pesach is a Tikun by Imma. We learn in Pre Atz Chyim by drinking the 4 cups wine there decends “mochin” down the throat to the head of Rachel. Matzah is a tikun by Abba. Matzah is Gematria ע”ב + ס”ג = 135
I always sensed there is a mystery to the “sedar” act called “yahatz”. Most parts of the “sedar are introduced by a blessing or words like over the wine, the washing of the hands, the parsley, the matzot, the bitter herbs. But there was no blessing recited over the “yahatz”, not even accompanying words. There seems to be a mystery not spoken of here. The sages also see a oddity of reciting “Ha motzi” [ the blessing for bread] over a broken piece of unleavened bread. This is something never done at a festival meal. There seems to be a mystery not spoken of here. The ritual of eating the afikoman is in the part of the “sader” called “Tzafon”, which means “hidden.” It, too, is eaten in silence, without benediction, before midnight. The Shelah HaKodesh rules that it is fitting to refrain from talking from the beginning of the meal until the eating of the afikoman. Most of us, however, do not conduct ourselves in this manner. But speak only Holy words. Immediately after eating the Paschal sacrifice, many people would ascend to the rooftops for the reading of Hallel.
In Brachot 9a and Pesachim 120b there is a dispute between R. Akiva and R. Eliezer b. Azarya regarding the end of the time for eating the Paschal offering. According to R. Eliezer b. Azaryah, the Paschal offering may be eaten until midnight The time is of haste the Egyptians pressed the Israelites to leave. According to R. Akiva, the Paschal offering may be eaten until dawn. The time when the Israelites actually left. This is also relevant to the question regarding the time the “Afikoman” may be eaten. According to R. Eliezer b. Azarya, the matza of afikoman must not be eaten after midnight, whereas according to R. Akiva, it may be eaten until dawn. According to R. Eliezer b. Azarya, the eating of the “Afikoman” serves as a remembrance of the killing of the firstborn of Egypt, that took place at midnight.
In our time, one eats “Afikoman matza”, and afterwards they may not eat anything else, so that the taste of the matza remain in one’s mouth in place of the Paschal sacrifice their eating both being a mitzva.
There is an obligation to eat a כזית (an olive-size piece) of matzah twice during the Seder, once when we make the blessing of על אכילת מצה after maggid and a second time after the meal of the afikoman. For children the highlight of the seder is the “Afikoman”. As the seder can not be concluded until it is eaten. The tradition is the kids “steal” it in order to force their parents to give them what they want so that they can get the “Afikoman” back and end the “sader”. This all brings a lot of attention to the “Afikoman” and so does everything else about it.
Which is the more important of the two is a matter of dispute among the Rishonim. Some consider the eating of the matzah at the beginning of the meal as the primary fulfillment of the mitzvah, since this is the matzah upon which we make a blessing. This is the opinion of the Tosafot and Rosh (R.Asher b. Yehiel, ca. 1250-1327).
Rambam and Rif (R. Isaac Alfasi, 1013-1103), however, hold that the afikoman is the more important of the two portions and that the blessing of על אכילת מצה is made earlier only because it is inappropriate to recite this blessing after we have already consumed matzah.
While one can explain the two opinions from a Torah law perspective, there is something deeper here.
In Exodus 16 the Torah speaks of the manna as the matzah from heaven that sustained the Israelites during their difficult sojourn in the desert. The Torah regards the manna as a test “whether the people will walk in accordance with God’s Torah or not” (verse 4). How did the manna, test the faith of the Israelites? Ibn Ezra explains that since the manna could not be stored, for it would spoil if kept overnight, the Jews never had sufficient food for the next day. Thus, they never had a real sense of security. Who knew whether manna would fall the next day? Only faith and belief in God’s kindness allowed them to have any peace of mind. Thus the manna was regarded as a kind of test of אמונה (faith).
The Or HaChayyim says the opposite. He insists that the manna provided the most utopian system of plenty. There was no fear of want because the people knew each day that no matter what they did or did not do, abundant food would come raining down from heaven. Only under such circumstances of bounty can there be a true test of faith, for when the Jew is in need; it is but natural to turn to God. When one is in the depths of despair, he has no other choice. As they say “There are no atheists in a trenches”. In the desert, however, when the Jews “waxed fat,” they were indeed tested by the manna to see whether they maintained their faith in God as the ultimate Provider.
Bearing in mind these opposing explanations, we can explain the difference of opinion between the Tosafot and Rosh on one hand and Rif and Rambam on the other. Matzah is called לחמא דמהימנותא because it is a symbol of our faith. The Tosafot and Rosh find in the matzah the greatest sign of faithfulness and devotion to the Almighty. They find it in the הא לחמא עניא : ”Here is the poor bread that our fathers ate in the land of Egypt.” There, the Jews were constantly hungry, constantly tired, constantly thirsty, and still they reached out to God. Thus the first portion of matzah must be eaten בתיאבון – with hunger -since it represents the commitment of the Jew even though he is hungry. This constitutes the basic fulfillment of the mitzvah. Therefore, we recite על אכילת מצה on the broken piece of matzah, which is the לחם עוני, and we eat it in a hungry state, as a deprived person would.
Rif and Rambam agree that the matzah represents commitment and faith, and that without these there can be no redemption. But the Matzah of the “afficoman” is not ate when we are hungry like the first Matzah, but after we are already satiated. This is in the aspect not the “bread of poverty but from the table of plenty singing songs, reclining, and drinking wine. It is this that represents the greatest danger to spirituality because in the midst of plenty one is likely to forget those in need. He is even 1ikely to forget his appreciation of his bounty given to him by God and many even fall prey to assimilation. The real test of faith, the לחמא דמהימנותא (bread of faith), comes then. Thus the main mitzvah of matzah is to eat it in a state of satiety.
Matzah seems to be only a little water and flour, but the Zohar tells us it is the bread of Faith, only on passach GOD gives it the power to be a gateway for “emunah”. If we add the letter “ו” to מצה (matzah) we have מצוה (mitzvah). The letter ו of the Divine name reveals our Ruach, our emotional soul, when one involves their heart in Divine service how great this is. Matza has a lot of potential to nullify evil סמא”ל (the Devil) + 4 letters = מצה . Rabbi Ashlag expains in the Hakdamah to Tikunim concerning this that this added letter ו gives “chassadim” to the Malchut, by this the Chuchmah in it illuminates. It is similar to the Manna in the desert some had more some less, but all had the measure of an omer. To some its taste was bland to others it tasted as what ever they desired. The Ari teaches in Shar pasukim that “Smura Matzah” is Machut of Bina, which is the ד of אחד . Think about this deeply as it touches on many things.
Here is the secret of the Mishnah which says one can eat “Chametz”, all of the fourth hour meaning 4th millenium, and let it hang in suspension all of the fifth hour this is the fifth millenium, and you burn it in the beginning of the sixth hour which is the sixth millenium. We are talking about redemption. In order not to separate between the sixth millenium and the seventh one needs to destroy all the sour dough and chametz (leaven), which is the “Erev Rav” (Mixed Multitude). In order not to see them between the sixth millenium and the seventh millenium.. Because the mixed multitude separated between the sixth and the seventh at the giving of the Torah, like we have said, “And the nation saw that Moshe was בשש delayed” (Ex. 32:1), as we have explained (the word) בשש, in the sixth hour they made the Calf and they separated between the ו–ה which is between the sixth and seventh, so too God will separate them from the Jews between the sixth and the seventh millenium. Because of the “Erev Rav”, there is split matzah on the “seder” plate, its poor man’s bread. And why is the “matzah” split ? Because the ו, her leg has gone away to be a מצוה (commandment). The split matzah left on the “seder” plate is is a ד, The “Afikoman” the other half of the the split matzah is a י (or ו), the complete matzah is a ה . The lower ה of הו“ה is the split matzah the bread of a poor person. When the ד is joined with the י (or ו). because of this we say the complete Hallel and the non complete Hallel on Pesach in order to represent the complete matzah and the split matzah. (Zohar Tikunim).
In Yachatz the splitting of matzah is the “nesira” of Z”a and Nakavah
We can turn the “bread of affliction” to the “bread of redemption” ! Matzah in Atbash system of letter exchange becomes יה”צ. From the name י”ה comes Divine wisdom, While צ is the vessel for this wisdom. One fit to receive it. צ represent the “Sadeek”. It states in the Gemora a child does not have wisdom till he has tasted Wheat. Yet this type of wisdom from Matzah is very high. As the Mittler Rebbe said “ The Aor Makiff (surrounding light) of Chuchmah is Emunah”. The matzah also works to complete our dat as Taught by Rabbi Natan of Bresslov. The 3 matzot correspond to Chaba’d of Dat, also to Myriam’s well, the Cloud that surrounded Yisrael in the desert and the Manna. By eating Matzah we are able to remove the delusions of this world from our brains, and the scream out to GOD with words like ”thunder” when reading the Hagada. Rav Shabatto teachesThe light of Passach illuminates in its source in the light of Chuchmah and is revealed through the Sefira Netzauch. פסח litterally means “Mouth speaks”, סח is what was called the kind of speech of Yitzchak when he was in the field meditating when he first saw his wife Rivka. By Pesach we can develop the ability to truly express our true selves. This is why Kabbalists teach us that פסח (Pesach) can be understood as פה סח (the mouth speaks). It’s “tikun” (correction) enables us to be truly and freely expressive.
הגדהשלפסח + 1= מלכות, Through the “Hagada” we can reveal GOD’s Kingship which ultimately is Mashiach. This is also reflected by spelling out each letter of הגדה as ה”הדל”תגימ”לה”י=ישראל +1.
And eat “Maror” (bitter herb) because the ו (Ruach-emotions) separated from the ה and this caused “and they made their lives bitter” (Ex. 1:14) . And who caused this? This was caused by the י from the name שד“י which is the sign of the covenant that Moses gave to the “Erev Rav” (mixed multitude), because of this Moses went down from his level, as the י left Matto”t In the future the Shechinah will be united with Hashem.(tikunim)
Passach itself ( פסח ) by Atbash becomes וחס meaning “and having mercy”. This shows us that on Passach we draw down the power to Divine mercy. As it was by this Divine mercy that we were freed from Egypt w hen we had reached the lowest level of defilement. GOD told Avraham that our exile of Egypt would be 400 years, but GOD in his great mercy he took us out in only 210 years. ”Choroset” חרוסת permeates to חסרות, mercy of Ruth. This illudes To David HaMelach and the final redemption.
Passach is called “the time of our freedom”, it was from Passach that we went from the lowest depths of enslavement and spiritual depravity to the highest spiritual states at the sea, and then stood before GOD and received the Torah. The word Passach means to Jump. The spiritual growth of Passach is not a gradual thing, but made in leaps and jumps. It is said that rejoicing over the redemption from Egypt leads to further redemption.
Eliyahu Ha Novi is know to be at 2 places. At every circumcision, as he is called in the Holy books “Angel of the Covenant”. It was before eating the Corban Passach that Moshe or some say Yuhoshua circumcised Yisrael so they could eat of the Corban Passach, then came redemption ! Rav Shabotto teaches that Before circumcision the Isrealites were still as slaves of Egypt, but By circumcision they cut off the filth from themselves and came under the shadow of the God called ברית. Eliyahu (Elijah) is also invited to the Passach “Sader”. We even set out a cup of wine for him in every home. Then when we open the door for Eliyahu towards the conclusion of the Seder, after all the previous preparations we say “ Pour out your wrath ….. Pursue them in anger” . Know, the redemption of Yisrael from Egypt occurred in the month of Nisan, when the Mars is dominant. Mars gives the power to war.
May it be in the merit of the Sadeekem in the Gan Aden and now on the Earth that GOD has great mercy upon us so that we will see the prophesy of the Prophet Malachi fulfilled with Eliyahu coming to us turning the hearts of children to their parents and parents to their children with the coming of our righteous Mashiach quickly in our days !
The Rebbi of Karlin said ”Great is a man of Yisrael in the way He is formed, allowing Him to be a son of the King ”. It is of this quality the Torah is speaking of when it speaks of freedom. It was for this quality that we merited being redeemed from Egypt. This Holiness obligates us to be careful not to transgress the border between freedom and a state of lawless abandonment of any constant real values of virtue. Behavior which would bring shame to our father the King of His Holy nation Yisrael and all creation. The freedom we are talking about places upon us borders upon our behavior, giving us more obligations which come upon such a man from God because of the heights of His level in the scheme of creation. Because of this a free man must be careful with matters involving his Honor. But lawless abandon of Godly virtue is of man at a lowly level. In this is a aspect of slavery. As a slave’s disgracefulness adds to him losing restraint and control. As he just really doesn’t care. Such a man will do all that arises of his emotions, he loses control over himself. He goes from the realm of intellect that is upright, transgressing going after his desires. We see this in lowly people, they do their evil desires. The true image of man parishes from them. Leaving them with an image as any human being, when His true nature is beyond this. As his soul has heard the voice of God speaking at Sinai and has experienced the wonders God has done for the Hebrew people. In the beginning he believes in his own eyes that his actions are his desires, but in the end he is only a slave to his evil inclination.
If we look at Yaakov’s blessing from Yizchak we can see how something lowly can be something great as Yitzchak said ”Your seed shall be as the sand of the earth, you shall spread to the north, east , south and west.” During the times we live in now it seems that many of the Jewish people have fell to a low spiritual place. Many of our people now are as low as the sand of the earth (being immersed only in physical matters, with no spiritual awareness), sitting among the nations in exile. But as the great Rabbi Hillel said ”My falling is my rising”. The seemingly lowly state we are in now is only a necessary step. As was the captivity in Egypt, to bring about redemption. As by the lowliness created by a lack of spirituality, they can appreciate it once it is truly found.
This all alludes to another message from the ‘Sader’ that should not be missed !
The center Matzah on the “seder” plate is broken in 2. Brokenness is a symbol of incompleteness. On Passover we celebrate the past redemption of our people from the bondage in Egypt. That redemption is a fact of history and by it we know that our hope for future redemption is not fantasy. It did happen once and redemption as spoken of by the Biblical prophets is coming but this time it will be the final redemption. The broken “matzah” speaks to our times, we may have been redeemed from Egypt but we are again in exile and are like the “matzah” , broken, a broken people. So Do not think the redemption is complete, nothing is further from the facts on hand. Look at the world today it is is desperately in need of Divine redemption, like the “matzah” the world is very broken. The larger part of the matzah, the afikoman, is absent from our “seder” table most of the “seder”, We say everything over only the small broken piece of the middle Matza during the “sader”. The Middle Matzah represents the Levi, the Jew who learns , prays and teaches all the time. He is the Broken Matzah as even Torah observance in our generation has fallen to such low numbers of Jews. He is our Afikoman. The Aficoman is a Big deal its the Bigger Matzah now most of our people be secularized and divided, but we are still people. And in the End the afikoman must be returned to the table. The Jewish people need to unite together. Millions of Jews may not do a “seder”, but they can’t be forgotten. Just like we cannot conclude our “seder” until we bring back the larger piece of matzah, the afikoman. We must try to bring the majority of the Jews who have been secularized back to to the Passover “Sader” in in body , mind and spirit. As the God prefers that the majority of the nation of Isreal will be redeemed from the present exile. But its not required. 4 out of 5 were not redeemed from Egypt, but died in the pague of darkness . They had too much exile (Egypt) in them to be redeemed. As God can take the Jews out of Exile but the Jews need to remove the exile consciousness from themselves to be redeemed !The center Matzah on the “seder” plate is broken in 2. Brokenness is a symbol of incompleteness. On Passover we celebrate the past redemption of our people from the bondage in Egypt. That redemption is a fact of history and by it we know that our hope for future redemption is not fantasy. It did happen once and redemption as spoken of by the Biblical prophets is coming but this time it will be the final redemption. The broken “matzah” speaks to our times, we may have been redeemed from Egypt but we are again in exile and are like the “matzah” , broken, a broken people. So Do not think the redemption is complete, nothing is further from the facts on hand. Look at the world today it is is desperately in need of Divine redemption, like the “matzah” the world is very broken. The “sader” is NOT for the sake of gloating over our past Miraculous redemption but for confirmation of our hopes which we need to act upon. For this reason we say “This is the bread of affliction that our ancestors ate in the land of Egypt. All who are hungry, let them come in an eat; all who are in need come in and celebrate the Passover. Now we are here, next year in Israel. Now we are slaves, next year free men.” The broken “matzah” hidden between the two whole ones and the anticipated recovery of the hidden larger piece of this “matzah and its eating affirms the Passover of the Future, the Final redemption.
Our ancestors left Egypt with many goods that were all carried by animals. They did not pack their matzah in their luggage to be carried by their animals like the rest of their belongings. The sages tell us that they lovingly carried the dough for Matzah on their shoulders, cherishing the mitzvah.
The Ruach (spirit) of Yisrael is the internal aspect of His Nefesh (animal soul), its instinctual awareness known as leah. It is only this that can free him from from the slavery of his evil inclination ruling upon all his limbs. Which has become his master. The source the true Ruach (spirit) of Yisrael is in the many mitzvot, Positive commands and prohibitions. For this reason one is required to do many mitzvot to establish His freedom. Only in this way is there true freedom of the Nefesh (animal soul). But to one who does not know this they, God forbid, think that all the mitzvot remove all joy from life. When it is exactly the opposite. One who has never tasted the true atmosphere of people observing God’s Holidays will never understand this. For this reason it says concerning the Passover offering ”No stranger may eat from it”. Better is the verse ”taste and see that yhv”h is good”, with the coming of our righteous mashiach quickly in our days.
Also know that during these 7 weeks until the time of receiving the Torah anew on Shavuot God gives us a special gift each week, each day for the betterment of our souls by allowing us to develop our soul powers of doing kindness during the first week, the 2nd week discipline, the 3rd week harmony and balance, the 4th week endurance so to be able to obtain any goal, 5th week perfecting minor details involved in all we do, 6th week making the greatest perfection of any circumstance, and in the 7th and final week having the kingship of God revealed in all our thoughts speech and actions. This is called ”counting of the omer ”. From all of this God willing we shall be ready to receive the Torah.
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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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Chag Samaich
Filed under: Uncategorized | Tags: KABALLAH, sefirot, spirituality, TORAH SECRETS
Rav Yose bar Halafta said to his son Rav Yishmael:
If you wish to see the Divine Presence in this world–involve yourself in Torah in the Land of Israel
[SHOCHER TOV 105]
Filed under: Olam haba-The World to Come, Shabbot, Uncategorized | Tags: HOLINESS, KABALLAH, Olam haba-The World to Come, SECRETS OF THE TORAH, sefirot, Shabbot, SHABIS
Whenever the Torah mentions the Shabbot, it is always mentioned with the six days of the week. This is apparent in the following quotes and in other similar verses:
“Six days’ work may be done, and on the seventh day it is the Shabbot of rest; it is holy to God” (Exodus 31:15)
“Six days shall work be done, and on the seventh day it is the Shabbot of rest, a holy gathering” (Leviticus 23:3)
Other verses concerning Shabot all point to the same idea that Shabbot must be preceded somehow by six days of WORK. This means that Shabbos is so holy, so removed from our day-to-day SECULAR WORK experience, that we cannot unite with and utilize the Holy energy of Shabot without divorcing ourselves from our usual week day lifestyle. The contrast to the weekdays is essential. But “Six days shall work be done, and on the seventh day it is the Shabbot” When the work of the week is of Great Holiness one has a Great Shabot. When Shabbot arrives, we must throw off any concerns we may have in the physical realities of weekday life to allow the Holiness of Shabbot to permeate our souls. Shabot is NOT OF THIS WORLD. Shabbot is described in the Psalm called the “Shabbot song” tells us that Shabbot is a taste of the World to Come. “Olam HaBa”, The World to Come, is entirely different and separate from “Olam HaZeh” this, our physical world. Shabot by occupying us in many Holy activities and divorcing ourselves from the the physical realities of weekday life of this world. We are prepared by the Holiness of Shabot to enter the next. In this respect, The weekdays and Shabbos are analogous to “Olam HaZeh” (this world) and “Olam HaBa” (The world to come)”
From the Chiddushei HaRim we see that that “Olam HaBa” can emerge from “Olam HaZeh” by divorcing oneself from “Olam HaZeh”. This happens by imbuing spiritual aspects of life becoming oneself all week long and Shabot being like the world to come. Thus you create your own “Olam HaBa”.
In the Torah there always precedes Shabbot with an account of the six workdays, for the two the weekdays and Shabot are inextricably linked and this world and the The world to come The Torah whenever it mentions Shabbat, it is mentioned twice. For example:
“
שֵׁשֶׁת יָמִים, יֵעָשֶׂה מְלָאכה, וּבַיּוֹם הַשְּׁבִיעִי שַׁבַּת שַׁבָּתוֹן קֹדֶשׁ, לַיהוָה; כָּל-הָעֹשֶׂה מְלָאכָה בְּיוֹם הַשַּׁבָּת, מוֹת יוּמָת. “
“Keep My Shabbats” and “the Children of Israel will keep the Shabbat to make the Shabbat” (Ex. 31:16)
Of the kings who ruled in the land of Edom. On the Shabbot of the week of creation the eighth king, Hadar, was emanated. There is Shabot of now, 0f King Hadar This is Shabbot of the week of creation. The Shabbot of the 7000 year is on its way ………… Like the 2 Shabot, the 2 ה of יהו”ה
Light of ו illuminates the lower ה while י
illuminates the upper ה
As Malchut rise to Bina
the 2 ה are ONE
“And all the people saw the voices,” (Exodus 20)
This is a perception not of our world.
this will help you with Shavuot and the rest of the year
VERY MUCH !
THIS WILL CHANGE YOUR LIFE ……………………………………………………………………………!
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/
Filed under: PARSHA Vayachal | Tags: “parzufim” (Divine faces)., DIVINE NAMES, Gan Aden, LIFE FORCE, names of God, Sabbath, sefirot, Shabot, spiritual anatomy, Tree of knowledge
A few terms and concepts are explained at the bottom of the post for those who are not so familiar
To get the most out of the Spiritual path taught here one needs to begin with the writings under the category called “The Guide”. The teachings there make a vessel so that one’s soul can ascend, and work with the meditative practices taught here. From learning “The Guide” one will become familiar with the terms also that are necessary to access this wisdom. So Enjoy and Grow !
https://godssecret.wordpress.com/category/the-guide/
Vayachal Bs”d Updated Febuary20th
In last weeks parsha GOD states “ The Children of Isreal shall keep the Shabot throughout there generations”. After the giving of the Shabot Moses is given the 2 tablets of the law written by the finger of Elohem”e. In the beginning of this weeks parsha the commandment is given “Don’t burn fire on shabbot”. Of all the forbidden types of work , Moses warns against specifically “burning fire”. Most “work” that’s forbidden on Shabbot is not mentioned explicately in the Torah, The prohibition on fire is. All the 39 types of labor that were involved in building of the Tabernacle are forbidden on Shabbot. The reason fire is mentioned explicitly may be because in our day the main cause of Shabbos violation is “kindling fire”. Driving a car, turning on lights and using most electric devices falls into this category.“ six days you shall work, but on the seventh day you shall rest. It shall be a holy day to you. Whoever works on this day shall surely be put to death”. How can this be as people are unfortunately working on Shabot, and they are still walking around ?.
Its known that on the Holy Shobot there is revealed more Chuchmah (Wisdom-creative inspiration). It says “Chuchmah enlivens its owner”, and the source of this חיים (life force) is שכל .1 (intellect) We draw from The main aspect of life is in Chuchmah.2 All מזון (nourishment) and flow is from Bina (Divine understanding), but nourishment of the upper King is from Chuchmah. From here is heaven nourished as it says ”Chuchmah makes alive its owner”, and the land to flow in Malchut of
בן ישי (King David) Who is בן יש י(son who has י (?, י refers to Teferet (balence-harmony).3 Decent from Atzilut (world of Divine creativity) to Bria (world of Divine Understanding) is always called death.4 When a man transgresses any of the prohibitions of the Torah they receive death from heaven and are cut off. 5 The limbs of a man correspond to branches of the supernal markava (chariot). The malvush (garment) of Canneset Yisrael is in 248 limbs of Atzilut which are angels. There are 248 lights in Adam elyon (supernal man) from 248 mitzvot (affirmative Biblical commandments). So that by each of the 248 mitzvot there does not rule the tuma (impurity) of death (on its cooresponding limb). All the 248 positive commandments are masculine being Teferet that is drawn from Chesed. 365 days of the year come in from the 365 branches of din (judgment) of the supernal tree. They are from the aspect of פחד (great fear) drawn from the feminine side, so women are obligated to guard all 365 prohibitions of the Torah. Prohibitions are from din (stern judgment). So do not transgress the prohibitions. 6 Not eating the atz dat tov and rah (tree of good and evil) are 365 prohibitions. They are like sexual offenses, places of ruling of the chizonim (the other side). One who enters the gan and comes unto the chizonim there, there is aroused unto him supernal givurot (forces of severity-restriction). They flow to the malchut (Divine presence), and this disturbs minuchah (pleasant rest), givurot flow to the chitzonim. When a man comes unto these, death rules upon him, God forbid. The atz dat tov (tree of good) is mitzvot and that which is permitted. The mitzvot are atz Chyim (tree of life), that which is permitted is atz dat tov. 7 “Atz Chyim” is Z’a (source of Ruach-Emotional soul), “Atz Dat” is Nakavah (source of the animal soul called Nefesh). One is life the other is death. Whoever involves themselves with them, but gives more consideration to Nakavah when She is separate from Z”a causes to himself death in this world and “olam Haba” (world to come).8 sedek” is “Atz Chym” it arrouses against death, and delivers those attached to it.9
The Torah states all the materials and what was made for the “Mishkan” (Tabernacle) as God commanded 3 times. But each of us are not building our own “Miscon”. God wants us to experience each entity and action, like to “give blue wool”, to “connect sets of curtains”, to present the completed work.The Law of Sabbath precedes the building of the sanctuary. The Shabat is Israel’s eternal sanctuary in time, even when it does not have its temporary sanctuary in space, the “Mishcon”. Wherever the Jew wanders, the Shabat is always there with him. This Parsha’s only “mitzva” as counted by Safer Chinuch, is “YOU SHALL NOT IGNITE FIRE IN ANY OF YOUR DWELLINGS ON THE SABBATH DAY” (35:3) the last mitzva of Exodus (Sefer Hachinuch). ALL creative work in the Mishkan construction is forbidden on Shabbat (Ex. 20:10, 31:14-5, Lev. 23:3); but our verse adds that even court execution by fire, e.g. for a priest’s adulterous daughter, is forbidden on Shabbat; this is extended to all forms of execution. We also learn that courts shouldn’t even sit in judgement on Shabbat.
Immediately after the giving of the commandment of Shabot it says “Take a offering to Yhv”h, he who is of a willing heart.” May we have such a “willing heart” arroused from between the “Caruvim” that are upon the ark of the covenant as described in our parsha. “Navua” (prophesy) rests on the heart of man. Its called nefesh in the heart. If the lungs merit song of Ruach Hakodesh we say the caruvim spread there wings to receive three ”chayot” of the marcava. The four winds of the world are emanated from the four wings of the Chayot. They correspond to four legs of the thrown. The heart is an aspect flesh from the side of the ox.10
1. 1Shoshon Sodot
1. 2Machashif halavon yaakov abuchizera p.103
1. 3Aor Yakar Vol 2 p.133
1. 4Machashif halavon yaakov abuchizera p.79
1. 5shar mimorim-ar’i p.3
1. 6Shoshon Sodot
1. 7Aor Yakar Barashit p.184
1. 8Sulam on Zohar Shalach Lecha p.127a
1. 9Zohar Bahar p.111a
1. 10zohar tikunim-perush metak mdavash p.993
To help aid the novice, the beginner in reading this I have included here some of the terms and concepts found in these teachings. The terms revolve around 5 concepts. The Names of God. The levels of the soul. The order and way of unfolding of the Divine Light. This is what is called knowledge of the “parzufim” (Divine faces). One could call this spiritual anatomy. The Worlds. Knowledge of the 10 Sefirot, these are the emanations of Divine energies which are the building blocks of all that was, is and will be.
Upon each of these subjects I have written a book. Yet the real understanding of the levels of the Soul, spiritual anatomy, the sefirot, worlds and the Divine Names is dependent on their context in the big picture. By this all is put into perspective. For this purpose I have written :
“The Owner’s Manual to the Soul”
The Kabbalah.
CHECK OUT THE BOOKS ……………..
https://godssecret.wordpress.com/category/1-book-store/
Which is as “unified field theory” of Spiritualty. As it is important for one to see the “forest” before investigating the individual “trees”.
Levels of the Soul- In the Bible in its original language “Hebrew” the Soul is called by 5 names.
The Nefesh (animal soul), is the lowest level of them all. It is common in all living things.
The Ruach is the Emotional soul- called “spirit”
The Neshamah ( Divine intellectual Soul) it is the LIGHT OF DIVINE UNDERSTANDING.
The Chayah is the soul of creativity
The Yachidah is the highest level, at this level all souls are unified. It shall be this level the Messiah shall attain.
Ein Sof – which means “the infinite.” It is the highest level the The limitless Light of God.
The 10 Sefirot-Powers of Divine emanation
Keter – · The first and highest of the ten sefirot. Keter means “crown” and is the link between the finite world we inhabit and the infinite world of Ein Sof. In the stages of creation, Keter is the stage in which material reality begins to come into existence. Keter is associated with God’s head and appears at the top of the Tree of Life.
Chochmah – · The second of the ten sefirot. Chochmah means “wisdom.” In the stages of creation, Chochmah represents the beginning of thought. It involves creative inspiration.
Binah – · Binah means “understanding” it is powers of reasoning, intellect..
Chesed – · Chesed, the fourth sefirah, represents love, giving, or mercy. In the stages of creation, Chesed heralds the beginning of emotional energy. Chesed is also identified with the Biblical character Abraham, the patriarch.
Gevurah – · Gevurah is sometimes also called “Din”, and means “judgment.” It is the power of discipline and restriction. It is often associated with Isaac, Abraham’s son.
Tiferet – · The sixth sefirah, Tiferet represents beauty and balance. It is the mediator of Gevurah and Chesed, Tiferet balances mercy and judgment. Tiferet is often linked to the biblical character Jacob, who fathered the twelve tribes of Israel.
Netzach – · The seventh sefirah, Netzach stands for limitless energy, great quantity, endurance, and victory. Netzach is often associated with the biblical character Moses.
Hod – · The eighth sefirah, Hod represents contained energy that which is clearly defined. It is very specific flow. It is the quality of the Divine abundance while Netzach as said before is quantity of flow. Hod isoften associated with Aaron, the first high priest in the Bible.
Yesod – · The ninth sefirah, and serves as the mediator of Netzach and Hod. The biblical character associated with Yesod is Joseph, Jacob’s son. The influence of astrology happens at this level.
Malchut – means “kingdom” and is the tenth and final sefirah. It is also called the Shekhinah which is associated with God’s presence as it is reveal.
Shekhinah is the Divine presence
Each of the major Parzufim contains all 10 Sefirot, specific Sefirot are identified with particular Parzufim. From each of these parzufim is emanated the different levels of the soul.
Adam Kadmon – The first world, contains all overall Providence.
Attika Kaddisha and Arich Anpin (The Holy Ancient One and the Long Face) are identified with the Sefirah Keter. From here is emanated the level of soul called “Yachidah”.
Abba (the Supernal Father ) corresponding to Chochmah. From here is emanated the level of soul called “Chayah”.
Imma (the Supernal Mother) corresponding to Binah, From here is emanated the level of soul called “Nashama”.
Ze’ir Anpin (The Short-faced One) corresponding to the Sefirot from Chesed to Yesod
From here is emanated the level of soul called “Ruach”
Nukvah (the Female) (corresponding to Malchut).From here is emanated the level of soul called “Nefesh”.
There are also six secondary Parzufim:
Jacob and Israel, which are aspects of Ze’ir Anpin
Rachel and Leah, which are aspects of Nukvah,
Israel Sava and Tevunah, are parzufim made from the lower sefirot of Abba and Imma.
The Worlds
Ein Sof – which means “the infinite.” It is the highest level the The limitless Light of God.
Atzlut Atzilut is the ”World of Emanation” or Nearness to God. Atzilut is the world of Godly awareness.It is the realm of people who have so refined themselves to a very high level. The Level of soul called “Chyah” resides here.
Beriah Beriah is the world of creation. It is the world of the level of soul called “Nashamah”
Yetzira, or formation. Yetzira is the world of spiritual entities, angels. Here resides the level of soul called “Ruach”
Asiyah is the physical world. This is the world “where the action is” – where perfection and rectification takes place. The creatures of the world of Asiyah are divided into the mineral, vegetable, animal and human categories. The is the world of the animal soul called Nefesh.
There infinite names here are a few of the main ones :
אהי”ה – Ahyh – Sefirah Keter divine will
י”ה- Yh- Sefirah Chuchmah wisdom creativity
יהו”ה – Yhvh -Sefirah Binah and Teferet Divine Understanding and balance (this name is contains all)
א”ל- Al -Sefirah Chesed Kindness
אלהי”ם -Alhym – Sefirah Givurah severity restriction
שד”י – Sdy – Sefirah Yesod Gateway of all the energy
אדנ”י- Adny Sefirah Malchut, This name manifests the Divine presence