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ITS NOT SO OBVIOUS SOMETIMES- PARSHA MIKETZ
November 28, 2013, 8:52 am
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anim

Mekaitz Bs”d

From this parsha we can learn many lessons. We are given to see that the ways of GOD in fulfilling his will are hidden from our pitiful level of Consciousness. We also learn some of the mechanisms involving tikun (fixing of the world) and teshuva (repentance). We also see how GOD returns sparks of light to their source in harmony.

We know that everything that happens in the world is only directed ultimately by the will of GOD but much of this most people will never understand. As His way are not our ways and His thoughts are not as our thoughts. We certainly can not comprehend the awesome nature of the intricate workings with in the creation. It is like the Captain of a ship may choose to take the ship in a indirect path to get to a chosen destination. To the passangers it may look wrong to take this out of the way course , but they don’t know about the bad weather that is in the way of the direct course or the jagged rocks seen by the captains sonar.

  One would not expect that after Yosef does the right thing refusing to have sex with Potihpar’s wife the God would have him sent to prison for 12 years. The sages say that the night before Yoseph’s release from prison he was taught the Seventy Languages by the Archangel Gabriel and the Seven Wisdoms by the Archangel Matto”t. One would have never thought that Yosef who was sold as a slave would end up running all of Egypt. But everything happens for a reason and that is so to eventually bring our Mashiach and redemption. This will bring the world to perfect harmony. To accomplish this everything must be brought and set in its rightful place of order. To do this we have the process called tikun. We are in this world to make tikun as individuals but also to work on the tikun of our nation of Yisrael and the world as a whole. But this job is not left for us to work alone, but that GOD through his providence is also making tikun in this world of His.

Leah’s daughter Dina, who was kidnapped and raped by Shekhem son of Hamor. Gave birth to Asenath.. Jacob hid the baby beneath a “Sneh” (bush, hence her name), and gave her a gold amulet engraved with holy names on it to protect her. Asenath vanishes, turns up in Egypt and is adopted by Potifar, priest of On, who raised her as his own. When she grew up, Joseph had by then become a prince in Egypt.  When Joseph passed Asenath’s house, she felt he was her true intended mate and tossed her gold amulet at him. When he saw the holy name in Hebrew on the amulet, Joseph knew that she was from his father’s house and that she is his long lost niece. Joseph and Asenath married and begot two sons—Menashe and Efraim.

From the parsha we can get some instruction on how to understand and go about in this process of elevation called teshuva. If a person will do their part the Holy one Blessed is His name will do a corresponding action. As we know a action below is followed by a action above. From this process of action and reaction GOD gives us many times what we need to do to bring our lives and all else back to proper order. He does this by creating a action in this world that can take many forms, but one most common as we see involved in the story of Yosef’s life is chastisement. The troubles and complications that come to make difficulties in our lives. As we see regarding Yosefs brothers when they came to Egypt. We find Yosef acting harshly towards them accusing them of being spies and thieves. This persecution leads them to realize their faults saying “GOD has found the inequity of His servents” “We are guilty concerning our brother since we saw the anguish of his soul, and he called to us, but we would not hear. Becouse of this all this has come upon us” We see from these statements that the chastisement brought on Yosef’s brothers by him gets his brothers to feel sorrow for their deed and suffer for it, worry about it, feel shame, humility and ultimately realize that it was not just a coincidence or a random thing of nature that all the trouble befell them, but that these troubles were directed by GOD becouse of their own deeds (with Yosef). And not only were these things brought on by GOD but they were a measure for measure response to their own actions. This helps to explain why Benyamin was given 5 times more food then his other brothers as it was becouse of jealousy that the brothers brought their father a evil report concerning Yosef. Now GOD through Yosef and Benyamin is giving them the opportunity to be in a similar situation but this time not become jealous. By this they partially heal the damage done to their souls. Yosef taught his brothers and us that even when we don’t agree, and even when we have arguments, we remain brothers. No matter what happens . In ANY case – we DON’T abandon a brother.

All the steps mentioned above above from feeling sorry about their improper actions to realizing GOD’s hand in all that happens are part of the process of teshuva as described in the book “Gates of Teshuva” and many other Holy works. Working with this process one can then by tesuva remove impurity and disorder and accordingly gain in purity and ultimately reach the state that is called Holiness where he has visions, dreams of prophesy and can understand them as they reach Ruach ha Kodesh.

In the Beginning of our parsha Yosef tells pharoe what GOD has told him pharoe’s dream means. In the same way that only GOD knows the true meaning of a dream, we can see that only GOD knows fully how the creation operates. Every event in Yoseph’s life is a prophetic allusion to the task of Mashiach ben Yoseph. It is for us to look around so to see the Holy ones signs and symbols that will direct us to his path of truth so that we will ultimately see the redemption with the building of the Holy Temple with the Mashiach in Mercy quickly in our days.

Rav Yitzchak of Akko and other great sages of Torah so to grasp a idea that is elusive and incomprehensible would stand and drink a strong glass of wine and think over the matter. In a state of being asleep and non asleep he would comprehend the matter and stand up and write it down.



PARSHA SMOT— THE BOOK OF “NAMES”

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/

Go ahead and learn !

Smot

“Shemot”, the Hebrew title of the Book of Exodus, means “names”, suggesting how significant the issue of identity will be as the saga of Jewish slavery, redemption and revelation unfolds. Shemot opens with a list of the names of the Children of Israel as they came down to Egypt, counting each individual within those families: “Now all those descended from Jacob were seventy souls, and Joseph, who was in Egypt.” A name says alot it defines and even more a name is a vessel for what something is. In “Smot” are revealed many names of God, those revealed and hidden. In the Book of Smot we will learn how powerful Divine names are, and how they can help us build a world of greater consciousness and conscientiousness. The act of naming opens the potential for relationship, this is very “special” with Divine names. The appropriate use of names can bring redemption. God taught Moses various Divine names and their meanings to prepare him for his role as the  liberator who could perform the needed miracles.

   The Torah does NOT delve into the  details of the  depravity of the Egyptian exile because they are not the point of the story, the point of the story is God’s works and the coming redemption.  So the details concerning the slavery of Yisrael in Egypt are few, but all the plagues against Egypt are discussed. But the Egyptian exile is a model for all other exiles. So lets look at how exile works. Pharaoh begins a multi staged plan of isolation and oppression in order to estrange the people of Israel from Egyptian society. This dehumanization of the Jews is one of the ways of anti sematism, the Torah sets the stage by saying the Egyptians looked at Israel as if it were a colony of insects: “The Children of Israel were fruitful and swarmed and increased and became very strong, and the land became filled with them.” Viewed in such a light, the nation of Israel arouses disgust in the Egyptian people. Pharaoh then tries to get the Hebrew midwives to kill all newly born males. From here it is a small step indeed to the final solution. How terribly reminiscent of our people’s recent history. First the dehumanization, the terrible propaganda, that ascribed the name of enemy to an entire people. Friends, neighbors, business partners, great thinkers to the Germans they learned to see all these people as nothing but Jews, the object of their hate. This alienation facilitated the removal of German Jews from society, or in our parsha Egyptian Jews. In Germany the ultimate consequence was concentration camps and the giving of numbers to each individual, utterly obliterating any sense of individual names for Jews at all. By Jews keeping their Hebrew names during the period of enslavement, the Israelites prevented total assimilation into Egypt. Even today most “secular” Jews have a Hebrew name.

  The main thing is not the troubles that come upon us for our sins or various other reasons, but God’s redemption for us from them. It is this which we should notice and be thankful to God for. Its also strange that the Torah does not say the name that Moshe received from his parents at birth ? Why was Moses mostly called by the name he received from the daughter of Israel’s Pharaoh. As its written  “And the child grew and they brought him to Pharaoh’s daughter, and he was a son to her, and she called him Moses for from the water I drew him” (Shmot 2:10). Not only this.  The Torah also omits Mose’s original name.  The Torah also does not tell us the names of his parents, Amram and Yocheved, at first only telling us “a man of the house of Levi” and “a daughter of Levi” (Shmot 2:1)  They are introduced to us with striking anonymity. A similar anomaly is found with Moses’s family. Moses’s brother is not known at all until Exodus 4:14. Moses’s sister also remains nameless for another fourteen chapters (15:1) Whats this all about ?

  Each (higher soul) Nashama reveals torah according to the source of its soul. These seventy faces of the Torah parallel the seventy children of Yaakov who entered Egypt. These souls express themselves as sixty myriad. It needs to be mentioned that Batyah daughter of Pharoe risked her own life to rescue Moses, against her father’s ruling and her maidservants’ advice. Thank God she did as Moses included all these source souls so he knew all 600,000 explanations to the Torah.1 The Torah Moses was given in ”pardes” (the orchard-variety of levels of Torah) He taught to all Yisrael. All ”chidushim” (new ideas) in the Torah are through the Nashama of Moses that illuminates in each and every Righteous person sadeek by Moses’s הודקרני (horns of light) in each and every generation.1 Dat (knowledge) is where Moses spreads out to the 600,000 root souls of Yisrael. One sees the Shechiniah Divine Presence according to their dat. The humility of Moses attained all levels of dat , by attaining all levels of humility. By recognizing he was only flesh and unable to do “avodat Hashem” (service God) he came to be dependent on the “chayot” (angels of the ruach). This is how the merit of moses is earned.2 Moses was joined with mida (attribute) called by the name צור which is Malchut.3 Rabbi Yisrael Rozin teaches that one who serves Hashem (God) and learns Torah by their own power will not have the help of Hashem. In truth these things are ruled by the power of Holiness and when accomplished properly they are not doing the work at all, but Hashem does. Hashem walks before him giving him Dat and intellectual powers, He walks before him. Hashem sanctifies him at all times more and more by him subduing himself and his humility. In truth he is nullified to Hashem, he becoming טפל (himself being secondary).4 In the parsha we see how Moses cares not only for the welfare of his own people but Moses intervenes to save the daughter’s of Yitro  from their tormentors .Moses has nothing to do with this conflict between other peoples. Having fled Egypt, he was a refugee, and could have stood idly by. But his sense of justice demanded him to act.. Moses makes no distinction between nationalities or territories. He feels that justice must be done even it does nothing to further his own interests. Moshe sets the correct example on how to conduct one’s self. The Torah teaches us that a leader like Moses has focus on the interests of no only his own people but he does not turn a blind eye to the suffering of gentiles. By this The Torah conveys a  profound message to future generations. Moses did not tremble when he heard the sound of a angel or the Supernal King.5 If, in the days of the horrific Egyptian exile if Moses and others could rise up and find various ways of saying “enough is enough”, we could and should we in any circumstance. As the we were at our lowest point as Egyptian Slave and Egypt was then the greatest empire at the time. Moses went up to the firmament and learned Torah from the angel Matto”t every day near sunset for 40 days. During that time Moses spent 1000 years learning the secret ot Matto”t . Matto”t showed him things of the depth תהום which he could not understand, such as how many letters are between א and מ ?.6 The 49 gates of Binna (understanding) are 49 faces of purity from Matto”t it is the vowel ”cholem”. Moses is Teferet (harmony-beauty) as it says ”a crown of Teferet on his head”. All light of Torah is revealed from Binna (Divine understanding) dressing in Teferet. This is the secret of Z’a (source of the emotional soul called Ruach) and Moses. The 50 gates illude to the 2 ”Yichudim” (unification of God in the worlds) of the ”sma”. At the 50th gate vessels turn to light, becouse of a lack of malchut of malchut of vessels and a lack of Ketter of ketter of lights.The 50th gate reveals complete tikun (fixing correction). The first ה of יהו”ה has 50 gates Bina. Matto”t in “Malachim” (angels) is the aspect of Moses among ”Nashamot”.(higher level of soul-Divine intellect)7 Before there was created the world all the “ruchot” (spirits) of Sadeekem were hidden in the ”Nashamot” of sadeekem.8 The soul of Moses goes out from its ark which is ”hachel Lavanot Hasaphir” (first palace in the world of Bria) which is ”chasmal” (Small still voice) called flesh. This ark is made to Imma (The source of your Nashama Divine intellect). The ark is the 248 limbs. בשר (flesh) is dinim (judgments), that are given measure for measure. The portion to Z’a cleansed is called chashmal, the portion not cleansed is called Noga. Chasmal and Noga are 2 separate parzufim. The aspect בשר is אלהים it is ”mochin” of ”yonika” which is only 6 corners of Bina that makes ג”ר of Ruach. בשר is ב– dat, ש– chuchmah and ר– bina. These being three ”Meloy” of אלהים , with י which is ”moch” ) brain) 6 corners of Chuchmah (Divine creative wisdom) is gematria ש .These are the ”chayot of consuming fire”. ”Meloy” ה “moch” Binna it has no chassadim and ”meloy” א is ”moch” Dat, it has chassadim and givurot . Chuchmah must be enclosed in Chuchmah to revealed. Achoryim of אלהים is gematria ר , it is inside Chasmal. From Z’a of Bria till the end of Malchut are 120 sarufim ”Elokim Kadoshim”. Outside these is Chasmal. Chasmal is names of אלהים. Its interesting to note that deliverance comes from within the source of destruction.  The river where  Jewish babies were drowned becomes the river where the Jewish people’s future redeemer, Moses is rescued.  Pharaoh’s house, the source of so many decrees of evil and suffering, becomes the place where the future redeemer of the Jewish people came from and may we see our righteous Messiah in a complete redemption.

1Avodat Yisrael p.25

1. 2Maor Eniyim

1. 3Shoshan Sodot

1. 4Avodat Yisrael p.11

1. 5Sulam on Zohar Hazinu p.286b

1. 6safer ha paliyah

1. 7Sulam on Tikunim p.96,machashif halavon yaakov abuchizera p.250

1. 8Sulam on Zohar Chadash Achri mot p.26

1Aor Yakar

2. Enyim93:2,209,41:2,Zohar Lech lacha p.35,Avodat Yisrael p.53

1Aor Enyim93:2,209,41:2,Zohar Lech lacha p.35,Avodat Yisrael p.53



Secret waters

UPDATED DEC 29

The kings of who ruled the land of Edom express the energy of the world of Tohu. The order of creation that preceded the rectified order of Tikun. In that world the sefirot could not interact with each other. They were excessivey severity judgemental and selfcentered. By exhibiting these qualities a individual regresses to this level, before the level of “tikun” (fixing) was brought into the world, which enables humans to attain great levels of Closeness to God.

According to judgements of the left light is concealed. From The stones in the Thum (depth) goes out water which is Chassadim (force of Hashem’s giving). Concerning this water King Salomon writes “many waters will not satisfy love (song of songs 8:7). One can never give enough for this love.1 This water goes out through holes in the “mesach” (screen-filter) of “tzizum” (contraction) to sustain the world. It states ” Ruach Elokim moves on the face of the waters” (the sages say this “ruach” is Machiach). ” Ruach Elokim moves on the face of the waters” The magid of Koznitz says the waters referred to here are Torah. The stones within “Tohu” of “bohu” are Nh’y (quantity quality and way of revelation) of Binna (Divine Understanding). They put out water into the “thum” which is the Yesod (gate way of energy). Placed upon “kav tohu” is stones of “Bohu”. The הוא of תהו is the “klipa” (force of concealment)  of the אגוז (nut), this is the outer klippah, it is green. Within this “klipa” is “Bohu” it is stones of מפולמות (wonder). From which goes out water. Ruach is the voice resting on bohu. It grasps and guides it as is needed. This is “The voice of יהו”ה is on hte waters” (Psalm 24:3). “Ruach אלהי”ם is on the face of the waters”. “Face of the waters” is these stones sunk in the “thum”. It is called this as waters go out of these stones. Tohu is under שד”י , Bohu צבאות and is called רעש, darkness אלהי”ם, Ruach is יהו”ה.1 יהו”ה spoke to you face to face out of the midst of fire” which was sent forth by wind and water. The fire, wind and water all came from the shofar. It contained them all.1 It is Noga that surrounds the crown (Yesod) within which is מל which is essence of “chasmal” (parzuf בשר -flesh of atzilut). This is the aspect of “atz Dat tov” of Atzilut. “This Chasmal” is “chayot” of consuming fire. 2 “makiffim” on the head of Z’a called למ of   צל”ם (Netzauch and Hod, Yesod is penimi). There are 7 “makiffim” to Z’a. These are drawn with great force. The 7 “makiffim of Z’a are the aspect of מל of צל”ם (6 corners of Imma). מ”ל Of  חשמל is gematria 70 being 70 names. It is the ע of  ערפל (cloud of thick darkness). This cloud is the energy of fire and the angel גבריא”ל. It is source of Chasmal. ערפל also siezes in the yesod of water which is מיכא”ל. ׂערפל is Givurot of Atik. (Botzina Kardanita)1

In the Pre Atz Chyim we are told that the Ar’i and Chyim Vital took a boat to myriam’s well and drank the water there and received “Ruach ha Kodesh”.

If the ה (malchut) is not in its proper place (behavior not a vessel for blessing), then blessings only spill over. As a cut sideways cannot hold water. Rabbi Nuchunyah ben Hakana in safer HaKanah says that as a poor man can always ask for water, you can ask Hashem for אין which is “Keter Elyon”. This is asking for blessing from the Ayn sof which is the atribute of Ketter called אין . One seeking this blessing will never be turned away.1