Godssecret's Weblog




We know that Jews survive in exile only by the merit of Torah (Torat Kohanim, Vayikra 26:3), meaning by toiling in its study and uncovering new Torah insights. All the Torah that Jews have studied over the generations, all of it has been due to the merit of the Torah that Moses learned from the mouth of God, as it is written:

“Remember the Torah of My servant Moses”

(Malachi 3:22).

A high level of faith is when a person’s beliefs are contradicted by his logic, yet by his faith in God  his actions become directed by a Divine will higher than his own understanding !

The Sages teach us:

All the Ketuvim (writings) are Holy, and The Song of Songs is Holy of Holies and King Solomon’s song is greater than those of Moses, David and Deborah.

(Shir HaShirim Rabba 1:11).

The Children of Israel sang the Song of the Sea when they saw their enemies lying dead along the seashore, of course they sang !  King David sang when God saved him from Saul and his other enemies, as did Deborah.

In “Shir HaShirim” (The Song of Songs), King Solomon sings about the bitter exile: “The watchmen who circle the city found me. They struck me, they wounded me” (Shir HaShirim 5:7). He sings  “If you find my Beloved, what shall you tell Him? That I am sick with love” (v.8). Under such circumstances, when  singing to God, it is from the highest level of faith.

We know that Jews survive in exile only by the merit of Torah (Torat Kohanim, Vayikra 26:3), meaning by toiling in its study and uncovering new Torah insights. All the Torah that Jews have studied over the generations, all of it has been due to the merit of the Torah that Moshe learned from the mouth of God, as it is written:

“Remember the Torah of My servant Moses”

(Malachi 3:22).

The Vilna Gaon (in Emuna VeHashgacha) explains  three ways in which God manifests His Divine Providence. The first is with overt miracles like God did with the plagues in Egypt and splitting of the sea. The second type of Divine Providence is Providence through hidden miracles. In this there is, a direct relationship between nature and Torah observance is seen. When we keep the mitzvot and toil in Torah we have prosperous  times of good health and wealth. But with this providence when one sins problems follow.  A third type of Divine Providence is in Hebrew called  hester panim.  Meaning God hides His face  and it becomes more difficult to see God’s Divine Providence in the world and, or comprehend  providence.

Today many religious Jews do  not focus on discovering the Holiness of The  Holy Land. If they do go to Israel they go only  as tourists. Not coming to “explore” the Holiness of The Land so their eyes are closed. Many are so foolish these days  they only speak about the defects they find in The Land. Making excuses for not coming to The Holy Land to feeding their soul and doing what they were created to do.. It sounds like they are involved in the sin of the spies. It did not turn out well for them ?

Rabbi Yerucham Levovitz, explains mean that Moshiach will not come so long as we attribute our successes and failures to “natural” causes

. As long as we look for political, economic and sociological explanations of world events,

and excuse ourselves from Torah learning

on the grounds that we must earn a livelihood,

we will not merit an end to our exile.

(till its time)

SOMETIMES  people can no longer be purified and restored to the true path except through severe sufferings and the yoke of exile. When it is no longer possible “to build and to plant” as they have done TOO MUCH damage to their souls to break free. But their then is required  fulfilling the verse  “to root out and pull down, to destroy and overthrow”.

SOMETIMES the work of rebuilding can’t  be start before the process of destruction and uprooting has happened. SOMETIMES Divine punishment is itself the cure for  ill and is the path of repentance.

Then one can leave the state of slavery and toiling in bricks and straw and the like of this world and instead  wash their soiled hands with Holiness of the Torah and thus revealing the Holiness of their own soul.Never forget its all part of the Divine wisdom, the Divine plan And God willing we will come to witness as no other  generation the coming of the Messiah and the building of the Holy Temple quickly in our days.


Rabbi Yitzchak Charif  said:

The Torah states that the Children of Israel received a punishment of 40 years instead of 40 days. Let us do a calculation to see the ratio between 40 years and 40 days. There are 960 hours in 40 days, and there are 480 months in 40 years. This means that the Children of Israel were punished by 15 days in the desert for every hour that the spies explored the land.

A person who incites other to engage in idolatry . The Torah teaches us it is a commandment to kill such a person,



To help aid the novice, the beginner  I have included here a introduction to 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. The Sefirot are channels of Divine energy.

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. Ein Sof refers to God’s infinite light, before the beginning of the creative process. It is the infinite light which emanates from God’s very essence.

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 revealed.

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.  Here is God’s specific will and plan to emanate the “worlds”; by the lights that are emanated from the “ears,” “nose,” “mouth” of  Adam Kadmon.

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  emerge out of God’s infinite light and culminate in our finite physical universe.

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.  The world of Atzilut is in a state of perfect and eternal rectification. This is not the case with regard to the three lower worlds, which require our Divine service on earth to redeem the falling sparks of Divinity in them and thereby bring them to a full state of rectification

Beriah Beriah is the world of creation. It is the world of the level of soul called “Nashamah”. Here the initial ethereal “substance” of creation emerges out of pure nothingness.  The  world of Atzilut is a world of “non-existence” (ayin), the world of Beriah is one of “potential existence” (yesh). This state of being is referred to as “formless matter” (chomer hiyuli). The world of Beriah is the spiritual abode of the serafim (“fiery angels”). These are the angles that the prophet Isaiah saw in his vision of the Divine chariot. These are the angles that exclaim  to God: “Holy, Holy Holy is the God of Hosts, the whole earth is full of His glory.”

Yetzira, or formation. Yetzira is the world of spiritual entities, angels. Here resides the level of soul called “Ruach”. The  angels belonging to the world of Yetzirah are the chayot hakodesh (“the living creatures”). These are the angels which Ezekial saw in his  vision of the Divine chariot. These angels are in a continuous state of “run and return,” the essential life dynamic  of continuous movement.

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. This the world of the animal soul called Nefesh. The world of Asiyah (in particular, its physical dimension) is referred to in Kabbalah as “the world of celestial spheres [galgalim].The class of angles whose abode is the world of Asiyah are the ofanim (“the wheels of the chariot”).  Both the ofanim and the chayot hakodesh  share the attribute of aspiring upward, toward the level of the serafim in their Divine service “with great noise.” They proclaim together: “Blessed be the Glory of God from His place.”

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

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

Parsha Masay

The eyes, ears, nose and mouth are 7 windows by which the soul ascends by 7 types of herbs. They all illuminate aspects of chuchmah. They are Nard which is Chesed of Chuchmah, Safron-Givurah, Calamus-Teferet, Cinnamon-Netzauch, Frankincence-Hod, Myrrh-Yesod, Aloes correspond to Malchut of Chuchmah. Herbs are conduits of angels Ofanim Chayot and Caruvim. Gold is something above, copper below and silver is in between filling the gap. Rabbi Avraham Abulafia teaches in Aor haSachel that Hashem chose Aravot (the heaven) of all the gilgullim (spheres) it is here He chose to set his כסא (thrown). Of all the stars of heaven he chose the sun, and from all the yesodot (elements) he chose fire. Of all metals He chose gold. Of all the trees He chose the Date palm tree, of all animals the Leviyaton, of birds the Eagle, of all beast the lion.

The oar Ha Chyim taught that “kayin” knew of the arms and feet of the earth. So he didn’t need to lay a hand on Abel to kill him. The four sides of the shechina (Divine presence) are according to the four flags of the “midbar”, and so are there four groups of Jews safardim, askanazim Catalonians and Italians. Cohen cooresponds to tohu, Levi to Vohu and Yisrael to chosech (darkness). All yisrael nourish from a light that is so bright it appears as darkness. The lights are revealed by raising up sparks through mitzvot and acts of kindness. Then new lights decent from above to the nefesh ruach nashama chayah and Yachida (levels of the soul) to each man accordingly. The main rising of sparks is by “tikun” (fixing) of the central piller. “Avodat haKodesh” (Holy works) makes zivug of Teferet (Balence) in Malchut (revelation of Divine presence in the earth), and flows rachamim (mercy) to sweeten “din” (judgment). The Nefesh of the sadeek (Holy person) creates the world. According to the Yesod (Gateway of energy) of their Nashama there is eminated their cavana (intentions) on the world, and by this we say Hashem (God) rules. This is the manuchah (rest) of sadeekem. By this they will inherit olam Haba. As the way they live now is from the Histashalut (unfolding of energy) from the “great Shabot”. The nose of the Shechinah (Divine Presence) has in it 370 lights. These sweeten its givurot (forces of restriction). Then there is found manuchah (rest). 370 lights are 300 of the first 3 sefirot and 70 lights are the 70 midot of 10 sefirot each. Hashem has pleasure through “Avodat Yisreael” when when they do His will, He is with them in the 6 “midot” (attributes)of love, fear and the beautiful sparks in the praise of Hashem in “devecut” (cleaving). Count from the world of Bina which is “oneg” (delight) the 7 “midot” till Yesod, then Malchut is called “bat Sheva”. (Count the quality of your avoda, until being complete in all 7 attributes). From the service of sadeekem doing mitzvot (commandments) and misim tovim (good deeds) its like there is made “nachat ruach” (a joy of spirit). there is made a tikun in the “mesach” (the screen filtering the light) that descends dressing in a garment drawn from the rekia (firmament). The light from above “oar yosher” (light that comes down) dresses in the sparks rising from below called “oar chozir”(sparks of light returning to its source rising). Moshe increased praise for Yisrael, becouse of this they merited to receive the Torah. Even if they were in a place of tuma (impurity) that the angels were afraid to enter they went out with a high hand. Always the Shechinah is in the sin of her children dwelling in their tuma so all the year without doubt one needs to purify themselves with water of Rachamim (Mercy) from Ima (Divine mother) by the middle pillar יהו”ה, so you will be pure before Hashem. The oar ha chyim teaches the purpose of the various exiles is to gather isolated segments of sanctity scattered in various branches of the klippa (vessel of the other side of concielment). We learn from Rabbi Moshe Cordevero that exile is a lack of unification of the sefirot, causing a separation from “nanhaga” (divine providence). When there is not sanctified the name of Hashem but it is desecrated before the nations, heaven forbid, there dresses the spiritual supervisors of the nations upon the flow of divine light nourishing from it. This is the exile of the shechinah, but even in exile the light of noga (sparks) surrounds. This is ” I am exiled in your midst”. This is the secret of the ofanim, angels of asiyah (this physical world).

This world is full of all kinds of light you just have to get those sparks from all things taking them from even from there captured place giving power to the “other side”. Raising them then up to the Holiness you shall then Rejoice in the Spirit of Holiness. We shall then all go from our “masay” (Journeys) of Exile to the Peace of complete redemption with our Messiah quickly in our days !

February 16, 2014, 2:28 pm
Filed under: BLACK GARMENTS, GARMENTS | Tags: , , ,


The medieval church and state demanded that Jews wear black at all times. The European countries generally decreed so-called “sumptuary” laws (The Latin word sumere refers to spending or consuming).  These laws required each social class in the feudal system to wear clothes appropriate to their rank. Hence, the upper class wore gaudy clothes of many colors and ornamented profusely. By law, Jews were non-persons and had to wear black clothes so they could be identified at once.

  R. Eliezer Ze’era once put on a pair of black shoes and stood in the market place of Nehardea. When the attendants of the house of the Rosh Galuta met him there, they said to him: ‘What ground have you for wearing black shoes?’

He said to them: ‘I am mourning for Jerusalem.’ They said to him: ‘Are you such a distinguished person as to mourn over Jerusalem?’ Considering this to be a piece of arrogance on his part they put him in prison.

(Bava Kama 59b)

Meir Nativ says wearing black shows “cafira” (denial of the Torah)

R. Beroka Hoza’ah used to frequent the market at Be Lapat where Elijah often appeared to him. Once he asked him, is there any one in this market who has a share in the world to come? He replied, No. Meanwhile he caught sight of a man wearing black shoes and who had no thread of blue on the corners of his garment and he exclaimed, This man has a share in the world to come. R. Beroka ran after him and asked him, What is your occupation? And the man replied: Go away and come back tomorrow. Next day he asked him again, What is your occupation? And he replied: I am a jailer and I keep the men and women separate and I place my bed between them so that they may not come to sin; when I see a Jewish girl upon whom the Gentiles cast their eyes I risk my life and save her. Once there was amongst us a betrothed girl upon whom the Gentiles cast their eyes. I therefore took lees of red wine and put them in her skirt and I told them that she was unclean. R. Beroka further asked the man, Why have you no fringes and why do you wear black shoes? He replied: That the Gentiles amongst whom I constantly move may not know that I am a Jew.

(Tynit 22a)

If there is a royal decree, one must incur martyrdom rather than transgress even a minor precept. When Rabin came, he said in R. Johanan’s name: Even without a royal decree, it was only permitted in private (Chy bihem); but in public one must be martyred even for a minor precept rather than violate it. What is meant by a ‘minor precept’? — Raba son of R. Isaac said in Rab’s name: Even to change one’s shoe lace.

Rashi :Jews wear white shoe laces, idolaters wear black shoe laces.

 From here we see its better to die “Kidush Hashem” than to put on black shoe laces , all the more so black shoes, needless to say a BLACK GARMENT Chas vShalom

(Sanhedrin 74b)

R. Elai the elder said: If a man sees that his evil inclination is prevailing upon him, let him go to a place where he is not known, and put on black garments and wrap himself up in black garments, and let him do what his heart desires; but let him not profane the Name of Heaven publicly!

(Chagigah 16a)

R. Eliezer said

If the halachah agrees with me, let the stream of water prove it!’ Whereupon the stream of water flowed backwards’

They took a vote and excommunicated him. They said, ‘Who shall go and inform him?’ ‘I will go,’ said R. Akiba, ‘lest an unsuitable person go and inform him, and thus destroy the whole world.’ What did R. Akiba do? He donned black garments and wrapped himself in black, and sat at a distance of four cubits from him. ‘Akiba,’ said R. Eliezer to him, ‘what has particularly happened to-day?’ ‘Master,’ he replied, ‘it appears to me that thy companions hold aloof from thee.’ Thereupon he too rent his garments, put off his shoes, removed his seat and sat on the earth, whilst tears streamed from his eyes. The world was then smitten: a third of the olive crop, a third of the wheat, and a third of the barley crop. Some say, the dough in women’s hands swelled up.

A Tanna taught: Great was the calamity that befell that day, for everything at which R. Eliezer cast his eyes was burned up. R. Gamaliel too was traveling in a ship, when a huge wave arose to drown him.

(Bava Metzia 59b)

The Ar”i said that on Shabot you need to dress in white Garments, not other colors. Chym Vetal saw souls dressed in black after leaving the world. They said it was punishment for wearing black on Shabot

(Shar Cavanot p.30)

You will be wearing a garment in the world to come that you are building while you have a body in this world. This garment is made from our fulfillment of the God’s commandments, the detail in the nature of this garment will be according to one’s inner intentions cavannah” when doing the commandments. It is only these things that you will take with you when you leave this world. Everything that is permitted to you in this world should be used for this end. To make Your soul’s garment that it will need to wear in the world to come. The “Talit” (4 cornered Biblical garment with fringes). Is a Garment of light. It is as a curtain above our heads above which is upper lights of Heaven. The “Talit” reminds us of the garment of our soul we will wear in the world to come.

In Tikunim its written that Four white garments, all of them are mercy through the name of יהוה . There is nobody who can forgive forbidden relationships except for Him. Four garments of gold all of them judgment from the side of אדני, nobody can forgive idol worship except for Her.

Rabbeynu Bachya In Parshat Shoftim writes that wearing Black on Shabot was the custom of the Idolaters in Bavel. Shabat for them was a day of mourning and self afflictions. It was their day to worship the planet Saturn whose wrath they wanted to mitigate by mourning wearing Black self flagellation. 

The Cohens Four white garments, being a head covering (turban), a belt, a body covering (tunic) and pants. all of them mercy though the name of יהו”ה , the God by them forgives forbidden relationships. The Cohen Gadol wore Four additional garments of gold that are judgment from the side of אדנ”י , by them the God forgives idol worship.





February 4, 2014, 12:49 pm
Filed under: REBUKE, Repentance | Tags: , , , , ,






UPDATED July 25th 2016

We must correct ourselves and return from our lacking and our weakness1. We can fix our past errors right now in the present. All we need to do is change the way we think, feel and act from that which was or is in error. You need to make the difference. This correction at the proper level causes even the evil mixed in our good to return to good. This will bring all the sparks of light that have not been “elevated” to a holy place. 2We must arouse complete returning so to seize in the source of one’s Soul. So to be able to kill in war his evil inclination.3

God at times prevents sinners from repenting as they must die to fix their wicked deeds, repentance is not enough. It was so with the King of the Amorites Sichon. As written concerning Sichon: “The Lord your God hardened his spirit and made his heart firm (Deut. 2:30). The same applies to Pharoe the ruler of Egypt as its written many times there “God hardened his heart”. Certain sins can only be cleansed by death. We should be spared from such situations.


God wants our hearts concerning this Isiah says :

” And God said, Since this people draw near me, with their mouth, and with their lips honor me, but they have removed their heart far from me, and their fear of me is a commandment of men learned by rote. ” (29)

. Great Holy men acquire divine creativity so to be able to war with their evil inclination. Till their heart is empty of their evil inclination as it has been killed. This limits all kinds of desires and loves of this world. So that they will go to do the will of GOD in meditation and unification arousing a ruling creating many kinds of love and desire flaming from his heart. Like a man who burns in love. He has no love for things of this world. These things don’t occur to him at all.4 Desire is in partnership with the flow of Divine abundance that comes to his vessels. Desire comes from the world of Divine Emination (Atzilut). It is flow of “your God”. By this he cleaves in the voices. There comes to him desire of love to be covered in the wings of the Divine Presence, he receives anything from Supernal Wisdom So go in and ask for Divine creative Power in great desire, desire of your Soul (Nefesh). Ask so that you grow in comprehension unto all abilities. Preparations are necessary for Divine creative Power of prophesy. You must work for this day and night. From the desire for Divine names. This is the intention. Choice love and desire. These are the general principles. The name of Will and Delight (Keter) is to them all. It is the first cause close to thought that arrouses the movement to ask, arouse will and thought. These are one thing and are not separated. רצון(will) rises up in all levels till reaching the level calledחשק  (desire) in all its completeness. חשק (desire) has no limit or end. It raises up thought from its beginning to completion. חשק is the end of all tiva (burning desire). It is a מופת (wonder). Devacut (cleaving) and חשק (desire) are one thing. One cleaves in חשק (desire). All this goes out from thought to actuality, then there is כח(power). The giving of חשק (desire) is a אות(spiritual sign) Through this there will be a אות (miraculous sign) in our צבא(hosts). Then one can begin eating the herbs of the field. All the prayers of man his actions and “fixings” are accepted through this herb and there is accepted all that they do below. As it is invited from above. So it rises above. Behold the secret of the 72 names. They are the secret of the hachalot (Divine Palaces). All of them open to man according to judgment on his actions. There are many kinds of herbs and fruits. They are one level upon another. Till the upper “navua” (prophesy). With the herb of the field they can enter in peace and go out in peace.

Two exiles of Yisrael coorespond to the 2 rebukes to the Jewish people found in the Torah in Parsha Parshas Bechukotai and the one in Parsha Ki Tavo. Our sages teach us that the exile to Babylonia and the redemption from it are predicted in Parshas Bechukotai, while the last exile by the Romans is predicted in Parsha Parsha Ki Tavo..

In The Shulchan Aruch (book of Torah law) it says that if we are certain our rebuke will not stop someone’s unintentional violation of a commandment, we should not rebuke them. It is better that they are sinning unintentionally (without knowledge).. The law makes a exclusion to this rule in the case of something mentioned directly in the Torah.


When God comes out of Hiddeness

PARSHA                                                         Bo             


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 !

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 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.




How do we “FEEL” we are being stared at ?


Thought is a force like the other forces of physics.


Many experiments have shown the presence of a non-magnetic field around the body, including over 1,000 conducted and recently reported on by Dr. Buryl Payne. Frenchman Dr. Hippolyte Baraduc identified it as the ‘vital current.’ Reichenbach and Mesmer found it and called it ‘animal magnetism.’ Baraduc’s work showed its flow could be modified through focused intent. Dr. Charles Russ believed that there was a transmission of power and force between people when one person looked at another, attributable to a ray emanating from the eye.


A study into the “sense of being stared” at in a German school, with repeated testing there was found of 8 to 9 year-old children 90% knew when someone was staring at them.



Physicist Roy Frieden postulates that conscious observation of a system injects information into it, which thereby interacts with the energy and matter within the object, and between this and other objects, flowing from one space-time object to another.


Dr. Bernard B. Kajinsky noted the telepathic transference of bodily symptoms. In one case he noticed how a women suddenly felt sudden stomach pain when 1400 miles away unknown to her at the same moment her daughter was undergoing surgery.




There are many things our Soul knows, which at times we many not consciously recognize. The prophets of the Bible reffered to this awareness as a force of the soul called “mazel”.

Supernal thought not known is called Ayn-Sof (Infiniteness of God) that Moch Stima receives from the skull and אויר through the דאוירא קרומא it is the parsa. This light is received in the aspect of “running and returning”, which is “mati lo mati” (reaching down and not reaching down). This is only from great desire. Akudim and By”a is made from this Light of the hidden thought of moch Stima of A”k, all is established by light of the Ayn Sof. So all things are sustained and established only through Sadeekem. By this they merit to their חלוק (garment) of righteousness in this world and the next.1


The garment of the Nashama is called חלוק דרבנן . It is clarity of pure thoughts.2 With the completeness of the Nashama are 2 parts. The lower part also has to it 2 parts that of the Ruach and the Nefesh in the secret of חלוק דרבנן 3.In all parzufim of Atzilut a parsa separates between between the belly from what is above and that which is below. 4 The kav of Ayn Sof cleaves only in Atzilut without passing through a mesach, but in By”a only through messachim. There is a parsa between A”k and Atzilut. There is a big difference between a Parsa and mesach. The parsa is completely אלהות as all Atzilut has ligh of Ayn Sof. Below Atzilut is no parsa only messachim. From a חלון (window in the mesach the kav spreads out. The kav is light and vessel. A place of oppening or window is called face. Here is illumination in tzimzum where vessel conceals and dresses light of face. It is a fine kav which has tzimzum through a vessel. Tzimzum is din and givurot. Face and back are east and west, south and North. They are conceited sources in light of the body of the kav. The opening of the חלון in בראשית, the kav ia only a small חלון (window). It opens to the lips of the rivers. The lips make the masach and pargod before the light of the Ayn Sof surrounding so that it does not spread out in the חלל of tzimzum.5

Moshe is the best man of the king, Aharon of the Queen. Together they make up the 72 of the Sanhedrin.6 The light of Adam that enabled him to see from one side of the world to the other was given to Moshe for the first 3 months of his life. It was withdrawn from him when he was before pharoe, and returned to him on Sinai. From that time on he had it for the rest of his life so he had to wear a veil.7מ ש ה is the “rosh tava “ of מ ל ך ש ר ה פ נ י ם .8 Moshe was the only prophet to receive prophesy from the masculine aspect of Hashem. All else received from the feminine aspect. Rabbi Nachunya’h Ben Hakannah teaches Moshe was from the smittah of Chesed, which has already passed. As now is the smittah (period of existance) of givurah. So he asked “why do you bring me here?, I’m from the place of rachamim without yetzer hora or sin ”. Bina 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. “ Yisrael saw at Sini what the nations have never seen. The Givurot of Atik is ע ר פ ל (thick darkness), as was on “har Sini”. The Shechina rested on Sinai in garments of :

ַ ח ש ך ע ר פ ל א ש ע נ ן9


1Safer Leshem

2Svaot Hashem

3Svaot Hashem

4Safer Leshem

5Safer leshem

6Sulam on Zohar Shoftim p.275b

7Zohar Barashit 31b

8Shar pasukim p.170

9Shur Kuma p.97

levels of humans
October 31, 2011, 3:23 pm
Filed under: levels of the Soul, Soul | Tags: , , ,



The position of the soul and the body can be compared with a lame man sitting on the shoulders of a deaf person. When the lame heard pleasant music, and he wanted to dance, he gave the deaf person some wine and he started to hop. Thus, a little drink gives enjoyment to the body and then the soul has pleasure.

Ibor (un born) – Some what like zombies much of the time under the power of the “other side”. These souls have not yet been born to, they have no knowledge of the ways of Holiness.

Katnut (small conciousness)- Level of soul called “Nefesh” (Animal soul), These souls perform God’s commandments but only with their “hands and feet”, not with their hearts and minds. This level may last a long time, too long for most. They do not “know”, they perform God’s commandments only because they feel obligated.

Yonika (nourishing)- These souls have begun intellectually searching for the answers to the important spiritual questions, so this level is called “Yonika” (nourishing)., There souls also have “acquired” and serve God with their “Ruach” (Emotional Soul). They are growing Spiritually. They become more delighted with spirituality and become distance from physical desires that interfere with their spiritual goals.

Gadlut (Expanded consciousness) also called “Mochin” (Brain) and Yoled (Birth). Here one has gave birth by their thoughts speech and actions to Expanded spiritual consciousness, this is a realm most humans do not achieve. The rules of nature are different for these people. The God’s interaction with them is more revealed and closer. To these people all things not involving their spiritual growth is of no interest.

Man has a physical body from this physical world. He has an “Nefesh Behemit” (Animal soul), which is the evil inclination, from demons who dwell in the air. He has a “Nefesh Sachlit” (Intellectual soul) from the Ophanim angels of Asiyah. This is all referring to levels  of the Nefesh of Asiyah. The other levels of soul are explained in other posts in this category

The Ar’I teaches that the Nefesh is manifest by the Name Elokim. The Ruach is manifest by the Name Yhv”h. The Neshamah manifest by the “miloy” (spelling-out) of the Name Yhv”h.

A person’s soul which is A part of GOD knows a lot more than we think.

The Soul
June 25, 2008, 8:29 am
Filed under: levels of the Soul, Nefesh Ruach Nashama | Tags: , , , ,

updated Nov 5 2015


The levels of the soul – Nashama, Ruach and Nefesh coorespond to three levels of the body. The first three Sefirot correspond to the Nashama, to the   the head. Nashamot were created in the beginning one can’t change them or damage them. Our actions affect the levels below Nashama. The Nashama itself simply leaves a person at the time of sin. This is also the explanation of Karet (cut off) – the spiritual incision. being that the lower levels of the soul are cut off from Nashama. The next level – Ruach – corresponds  to the middle level of the body. We breathe through our lungs,  the meaning of the word Ruach is wind. The lowest level – Nefesh – corresponds to the lowest part of the body, below the diaphragm.  We work on it all our lives. It is thus taught that Ruach is riding on top of the Nefesh, like a rider on a horse. Some people have a hard time taming their “horse,” for they are born with many bad qualities from their previous incarnation, but if they succeed in the end, their reward is very great, and once one rectifies his Nefesh completely they can get revelation of their Ruach.

When Hashem created man He blew into him a קדישא רוחא (Holy Spirit) That contained 3 parts being man’s Nefesh, Ruach and Nashama. The Nashama is the force that wants to know and keep the commandments. The Nefesh, Ruach and Nashama are as one like Bina, Z’a and Malchut are one and they come from them. Elokim created man in his image. This is the creation of the Nashama from the כסא (thrown). Yetzera (formed) refers to the Ruach in Gan Aden and Asiyah (made) refers to the nefesh. Elokim made for them כתנות עור (covering of skin) refers to puting them in bodies. There is Nefesh (animal soul), Ruach (emotional) and Nashama (divine intellectual) from the worlds of Asiyah ,Yetzera and Bria. There is also the aspect of Nefesh, Ruach and Nashama from Malchut, Teferet and Binna of Atzilut. In Asiyah there are 5 parzufim of Nefesh. In Yetzera 5 of Ruach. In Bria are 5 parzufim of Nashama. (these being Nefesh,Ruach Nashama, Chayah and Yachida of the Nefesh of Asiyah,Nefesh,Ruach Nashama, Chayah and Yachida of the Ruach of Yetzera and Nefesh,Ruach Nashama, Chayah and Yachida of the Nashama of Bria) . The Nefesh is a ר ש י מ י ן (tracing) of light (that is left after light has been removed). The Ruach is מ צ ו י ר י ן (formed).The Nashama is מ ת ח קק י ן (carved). The levels of the soul are as a candle close to the wick is the Nefesh, the white light above is the Ruach, and the Nashama is the light surounding there that is barely discernible. One gets a Nefesh on entering the world, Ruach at 13 if he has good works, and Nashama at 20 if he has made complete tikun of Ruach.The Nefesh, Ruach and part of the Nashama are inner lights, While the Chayah and Yechida are “makiffim” (encircling). The Nefesh is Malchut.The ruach is Teferet. The Right pillar is the Nashama in Bria, the left pillar is the ruach in Yetzera, and the middle pillar is the Nefesh of Asiyah. Becouse the Ruach and the Nefesh are included together united the ruach is called left as it includes the Nefesh. The Nashama is right pillar “cholem”, Ruach is the left pillar “shuruk”, and the Nefesh is the central piller “Cheerek”. The Nefesh can not abide without the ruach. בשר (flesh) is לבוש (garment) to ינחיו רוח . The Nefesh will cooperate with the ruach only if the man ceases to make selfish gratification his goal in life. Only by the belief in a being outside of himself. Who more worthy of worship than one’s self, is one able to harness the Nefesh to the needs of their Ruach. Becouse the Nefesh and the Ruach are from Teferet and Malchut to them there is seizing of the yetzer hora and klipot. But the nashama is from Bina which is Holy. Bina does not have seizing of the chitzonim. The nashama does not have seizing of yetzer hora. The Nashama is needed to rise the Nefesh (intellect raises the animal soul), but if there is a lack to the Nefesh it can be fixed by the Ruach. (emotions can fix defects of the animal soul, so that it may recieve from the Nashama, Divine intellect) The Nashama is Binna. The Chayah is Chuchma. The Yechida if Keter. Men get their Nefesh Ruach and Nashama from Angels. The 10 “iggulim” (circular flow of sefirot, in nature) of Asiyah are called Ofanim (angels that use planets as bodies and guide astrology). Man gets his Nefesh from “ofanim”. After comes ruach from Yetzera, Nashama of Bria, which has 10 levels (source in the 10 sefirot) from 4 “Yesodot” (according to 4 elements).