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Spiritual Development DEEEP

ladder_to_heaven

 

  How does one really  pray? Going beyond wishful religiosity and spiritual dogma? The Sages teach, The prayer of people is not answered because they do not know how to pray with the Divine Name formulas, the proper order of meditation. In other words, our prayers are not interacting with the specific spiritual coordinates that draw Divine abundance from the higher-dimensional realms and through the Foundation Stone to be revealed in the world. The center of all consciousness flows from the Foundation Stone on the Temple Mount. Which is presently imprisoned in a golden dome. The Divine flow of Divine consciousness from the Foundation Stone on the Temple Mount  will eventually eradicate all evil and fortify the good. As it is . It is a portal to the higher-dimensional Messianic Era that only needs be pried opened.

It is precisely from here we can unleash the Divine power that will bring completion to creation. We just need to do what is necessary to activate it with the correct kind of meditate pray, the “Cavanot” (Divine intentions). As through the Foundation Stone all prayers descend from above and ascend from below.

Meditate, Breathe slowly and deeply. Intend to connect to your soul. Feel the Divine  presence surrounding you and embracing you. Listen to the angels and souls in heaven singing, sing with them. Know your soul has a connection to all the great tzadikim who have ever lived. Know that they are alive now, in the dimension above ours, waiting for us to become aware of their presence. Know that The God is always sending His Torah down into the world at this very. Ask to be revealed this light and to be able to receive it. Become one with the light, be transformed to the light.At this level time and space are a illusion. We can still be in Beit HaMikdash.,at Sinai or in Gan Eden with the souls of “sadeekem”. Part of our “Nashamot”  are still in Heaven. Heaven is on earth, and there is only oneness.

Praying is a state of profound elevation, reaching out, connecting to Source of all Life.
Prayer  before the Holy One, blessed be He, must be uttered by one’s  lips, If one does not do so  his prayer is no prayer

The rabbis of the Mishnah have stated “Anyone who answers אמן יהא שמיה רבה (Amen, His great name shall be blessed for ever and ever) with all his power they rip up his decree of judgement for seventy years”

Why have few people found God through Jewish prayer ?

HERE IS ONE REASON — A father is at “Shul” seated in the row behind his son, who in turn was sitting next to his friends. The father’s prayer routine is all too typical a mixture of occasional focus on the “siddur” (prayer book), mysteriously interrupted by sudden and persistent bursts of dialogue with his friend seated a few seats away. This back an forth between the prayer book (God) and friend (distraction from God) goes on all the time in many places of worship.. At some point his son casually begins speaking to his friends. DOES ANYONE EXPECT TO EXPERIENCE GOD PRAYING LIKE THIS ?

DO THEY EVEN REALLY BELIEVE IN A GOD WHO HEARS PRAYER, OR IS THIS ALL “LIP SERVICE”.

Attach to אשרי it is Keter (Crown) and the head of the Torah, the tree of life. (Tikuny Zohar)

He who learns “Havayot” (names YHV”H pronunciations) , needs to learn them in order to build a building for God as it says, “And they healed the destroyed alter of God” (Kings 1 18:30). The secret of the matter one is able to destroy through the letters of God’s name, as it is written, “Lest they destroy through God” (Exo. 19:21). Therefore, one destroys through his sins, and he needs to build though prayer.

 

Ahaz ruled for 16 years, incited the nation to worship Baal, and sacrificed his sons in the Gei-hi-nom valley. The Bible reports that “He sacrificed and burned incense on the high places, on the hills and under every green tree”, but most importantly to our topic: “he cut the utensils of the house of God in pieces; and he closed the doors of the house of God…” The temple was desecrated and abandoned for 16 years. King Hizkiyahu immediately, on the very first day on his throne, opened the temple doors, and began the purification process. He assembles the Cohanim and Levi’im, and announces to them his intention to renew the covenant with God, and to renew the temple worship. However, as we have seen, he inherited a catastrophe: the process of purifying the temple and making it fit for worship, as speedy as he was, still took 16 days. 1 day for each year that it was closed. Hizkiyahu was immediately confronted with an enormous problem in the first month of his reign: he began his rule on the first day of Nissan; 16 days later it is already time for Pessah. Hizkiyahu has an outside the box brainwave: let’s make the year a leap year! We’ll turn Nissan into Adar II, and we shall celebrate Pessah in another month, in purity and joy. We shall renew the covenant and return to days of glory in an orderly and dignified manner. There were a number of halachic problems with this stroke of genius the most blatant obstacle. One cannot declare a leap year in the month of Nissan! The deadline has passed; one cannot in the middle of Nissan turn it into Adar II. The Mishnah tells us that Hizkiyahu “declared a leap year in Nissan, and the Sages did not concur.” Indeed, he even defied the Sages and went against the tide, for he understood what he would achieve by doing so; and what he stood to lose if he would be “strict”. It is very unclear from the verses what actually happened on that Pessah, and there is even a dispute amongst the Tannaic sages on the question, but in the end we see that Hizkiyahu was extremely conscious of the complexity of his decision: “for they ate the Pessah otherwise than prescribed. For Hizkiyahu prayed for them, saying, ‘May the good Lord pardon’’”, or in the original:

ה’ הַטּ֖וֹב יְכַפֵּ֥ר בְּעַֽד”

And indeed, God immediately condones Hizkiyahu’s acts “God listened to Hizkiyahu and healed the people.”

God has structured the universe so that the flow of  His Godly life-force, does not reach us directly. As created beings are unable withstand such holiness. So, the Divine life-force of our physical world  dresses in the high level of Chuchmah of Atzilus, through the succeeding levels until malchus of Atzilus, further on through the levels of B’riah and Yetzirah, and finally, through the world of Asiyah until the point of its transmission to us by malchus of Asiyah. Nevertheless, it is the life-force from God Himself, contracted, organized, it is the life-force from God Himself.  

The sages teach there are four broad distinctions in the degree of Godly revelation. These are known as the 4 worlds. In the world of  Atzilus  Godliness is openly manifest, with little concealment. In B’riah the concealment of God’s presence is  greater. This allows for angels and such spiritual beings to exist as entities with their own identities.  Yetzirah is a level below that; and, finally, the world of Asiyah where God has so thoroughly concealed Himself that creatures of this physical world cannot perceive Him. Each of these four “worlds” or “realms” contain ten levels of Godliness manifest in that particular world.. These being the 10 sefirot

The same applies to the life force of the universe. On the exalted spiritual level of Bina, “understanding,” the ensuing emotional attributes exist only in potential. They do not really exist yet in their own right. It is only after the G-dly life-force has proceeded to the level of Z”a, the six “emotional” attributes, that these in turn acquire the ability to transmit the life-force further. However, just as human emotions can be misdirected if a person wants something “too much” or fears something “too much,” the “excess” of the spiritual life-force expressed through Z”a is susceptible of being “pirated,” usurped, used to animate evil instead of good (God forbid).

The emotional sefiros , those of the level of soul called Ruach, are contained in potential within the intellectual sefirah of bina (Sefirot of the soul level called Nashama). They are in a state refered to as  “an embryo in the womb of their mother, bina (divine understanding, the soul level Nashama)  

  The sefirah of malchus has nothing of its own. This is because the function of malchus is to bring into actuality that which had previously existed only in potential within the “womb” of bina (divine understanding, the soul level Nashama).  

  At first Z”a is only the six “corners” and Nakavah is only a single point. By means of our deeds, Z”a becomes a complete partzufim back to back with Nakavah. The second fixing is to turn them around face to face. They can then have zivug.

On weekdays, we can accomplish two things by means of our prayers. First we rectify Zu”n until they reach the state of complete partzufim comprising ten sefirot each, but back to back. The second fixing is to turn them around face to face. They can then couple.

During the “Smittah” (sabbatical year), the partzufim already are of ten sefirot each, facing back to back, we need to turn them around face to face. In the sabbatical year, the “masculine waters” are drawn by themselves, so all agricultural work is forbidden. Plants that grow on their own, however, may be gathered, because they grow by themselves. But whatever man grows through his own efforts is forbidden.

The Sabbath is an even greater level of sanctity, the parzufim already are face to face . Our prayers on Sabbath elevate Zu”n to a level higher, up to the level of Abba and Ima, as is known.

On festivals, Rosh Chodesh, and the intermediate days of the festivals, the Partzufim also experience various ascents through our prayers, but in these cases they both ascend simultaneously, as is known.

  “Zivug” of Yisrael and Rachel is on Mussaf of Shabot. When Rachel grows to the full hight of Z”a. The “Zivug” of Yaakov and Rachel is in Tefilla of weekday mornings, in the last blessing of the Amida in “Sim Shalom”. The “zivug” Yakov and Leah is at midnight. This Leah stands the entire length of Z”a (Yakov). The “zivug” of Yisrael and Leah is on “Minchah” of weekdays. Here Leah is only standing from the chest of Z”a (Yisrael) and above. The “Zivug” Yakov and Leah is during the weekday evening prayer in the Amida in “Sim Shalom”. 

When names of God are intertwined one with another for example יאהדונהי which is “Yichud” (unification) of the names אדני and יהוה by taking the first letter of one, and then follow it with the first letter of another, and then continue with the second letter of the first name and then the second letter of the second name etc., this produces a “Yichud” , a joining of His names and through this, blessing comes about. It is forbidden to pronounce these names when they appear in this way, but one must meditate upon them, but it is forbidden to pronounce the name as is written this way.

The word “Amen” is of Biblical origin. It appears only in two passages of the Torah twice in the passage of Bemidbar 5:22  and Devarim 27:15-16.

With Psalm 25 in the “Tachnun” prayer  it’s possible for one’s soul  to bring out the sparks of holiness from the unclean worlds. With  concentration on “mesiras nefesh” – giving away one’s soul for Hashem (God). However most Sidurim bring a different psalm because of the great danger involved in pronouncing Psalm 25

Praying should take one to a state of profound elevation, reaching out and connecting with the Source of all life. In prayer, we transcend our limited
self and join with the limitless Infinite this should be a moment of complete
abandonment of self. The service of prayer really requires one to cleave to the secrets of Chochmah  of Atzilut to properly cleave to his Master by the supernal mysteries. This person the Holy One, blessed be He, proclaims to all His hosts and legions in all the worlds Take care of this one, they are trusted by the King.  all the Master’s mysteries in their hands.’ Happy are they in this world, and  in the World to Come. From that day onward, they are known and observed in all the worlds. In his time of need, all the hosts and legions are ordered to be with them. And the Holy One, blessed be He, needs nothing but him alone. When God designated Yisrael as the Chosen people in this world, He crowned them with Holy crowns similar to those above.

The are 5 “Zivugim” (unifications) of Tefilla (Prayer)

ZIVUG 1: This is Zeir Anpin which is called Israel, and its female counterpart is called Rachel. The time for this  “zivug” is during the “Musaf” prayer on Shabbat, at which time Rachel, who is usually only up to the chest of Zeir Anpin, grows to equal his full size, and a “zivug” is able to occur with the real yesod.

ZIVUG 2: This is the “zivug” of Yaakov and Rachel during the weekday shacharit [morning prayer]. It occurs through his real yesod.

ZIVUG 3: This is the “zivug” of Yaakov and Leah, and it occurs after “chatzot” [midnight]. At that time both enlarge, spreading to the full length of Zeir Anpin.

ZIVUG 4: This is the “zivug” of Israel with Leah during the weekday “minchah” [afternoon prayer]. She only extends to the length of his upper half, until his chest-aspect.

ZIVUG 5: This is the “zivug” of Yaakov with Leah during the weekday “Ervit” [evening prayer], which occurs over the upper half of Zeir Anpin. (Shar Gilgulim)

Who ever INTENTLY reads the section of incense is protected from all evil things, sorcery, bad punishment and death, on that day

“With this (zot) Aharon may approach the Holy chambers…”  בזות   gematria of 408 =  3 x  “voice” (kol – 136).  So, Aharon was able to approach the holy of holies in the tabernacle because he entered with zot – with the three voices, 3 “temunah” , 3 ashri ,,,

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UNIFICATION OF THE NAME OF GOD CHART
March 17, 2013, 4:29 pm
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updated June 28TH 2016

   The GR”A (Gaon of Vilna) writes on the “Shulchan Aruch”, siman 5, that the secrets regarding the meaning of Divine Names are “Halacha Lemoshe miSinai” (given to Moses at Sinai),

Yichudim Hashem

(Unification of the Name of God)

This chart shows relationships between the Four-letter Name of God  יהו”ה  and just about everything in one way or another

THE CHART IS A LITTLE TOOOOO “BIG” , BUT ALL THE INFO IS HERE

Letters of

יהו”ה

The tip

of the

yod

י

Yod

י

 

Hay

ה

 Vavו

 Hay

ה

Level of Soul

Yehida
unifying

Chayah
creative

Neshamah
intellectual

Ruach
emotional

Nefesh
animal

World

Adam Kadmon

Atzilut
Emination

Beriah
(Creation)

Yetzirah
(Formation)

Asiyah
(Making)

Name
of God

Ehyeh

YaH

YHVH

 Vowels

 Elohim

YHVH

Adony

Sefira

Keter

Chocmah

Binah

The six Middot of: Hesed, Gevurah, Tiferet, Netzah, Hod, Yesod

Malchut

 

power

 

 

 

Parzuf

Atik Yomin

 and Arikh Anpin)

Sefirot

Abba Father

Sarafim

Imma Ila’ah

(Supernal Mother),

 “Upper Shechinah,”

 Leah

World

Of

Angels

Zeir Anpin

Argama”n

Nukvah (female)

(Lower) Shechinah, Rachel

Spiritual force

Sefirot

Seraphim

chyot

Ophanim (Wheels)

level of person

Adam

Gever

Enosh

Ish

 

book of Torah

Genesis

Exodus

Leviticus

Numbers

Deut.

B’nai Israel

Messiah

High Priests

Priests

Levy

Israel

Torah

Tam

notes

vowels

Tagin

crowns

letters

Name

72

63

45

52

man

Adam

Moses

Elijah

King

David


Kingdom

Human

Animal

Vegetable

Mineral

activity

Will

And

delight

creative

Intellect

Emotion

Action

sense

seeing

hearing

smell

speech

passover

Elijah’s Cup

First Cup

Second Cup

Third Cup

Fourth

Cup

Prayer

amida

Blessings of the Shema and the Shema

P’sukei d’Zimra

Korban

Torah level

Sod within the Sod (Torat Mashiach)

Sod

secret

Drush

learned

Remez

Alluded

Pashat

Simple

Element of Nature

Fire

Air

Water

Earth

Sin causes

Dimming

of lights

             Sin causes

Less flow

                   Sin causes

                    Withholding      light

    Sin causes damage

 pleasure  attachment  Success  Intellectual pleasure

     emotional

pleasure

Body

Head

Torso

Legs

Feet

head

Eyes

Ears

Nose

Mouth

Evil power

blocks

Anger and Pride

Frivolity,

 Idle Talk

Lust for Pleasure

Sloth

and

Melancholy

 Rosh Hashana  Yom Kipor  Sukot  SminiAtzeret

Prayer

mariv

Minchah

Shacharit

Tikkun

Chatzot

number

thousands

Hundreds

Tens

Units

Tu B’shevat
Season

Fall

Summer

Spring

Winter

 

Divine Names can really only be understood according to the mystical part of Torah, Kabalah. The Names operate Hanhagah (Divine Ruling-providence) over the physical and spiritual worlds. In  Midrash Raba it says that when Moses asked God: “What is Your Name?” he was told: “I have many Names, and I am called according to My actions”.

Please note that it’s forbidden to pronounce any of these names except during prayer and Torah study, and the Main Name YHV”H is not pronounced at all in this world at this time, as this level of providence for the most part is concealed so the name is not pronounced, and to do so would thus be false as it not revealed thus the air of the world at this time is not fit for this name, so beware.:

The name אדני is a chariot to the name יהוה and is wrapped within it. In the same way, יהוה is wrapped within (the name) אהיה to create the world. However, the name יהוה. There are sefirot that are called by the name יהו”ה and other sefirot called by אדנ”י , and through those of אדנ”י we were created. He who learns “Havayot”, needs to learn them in order to build a building for Hashem, he needs to build though prayer. (Zohar Tikunim)

 

The Name Eloheme expands until gods of the otherside issue from it. The Name Eloheme expands to 120 permutations in the realm of holiness. Anger causes the Name יהוה (Havayah) to be dissociated from the Name אלהי”ם  (Elokim), the remedy is to join them together again.

 

The י from the name אדני is lower Chochmah which is fear of God, it is his “Malchut” (Rulership)

Unite this Name יהוה of  numerical value  ס”ג 63 with the Name Elokim.

Also the Name Havayah vocalized with the vowels of the Name Elokim

Meditate on the Name יהוה of  numerical value ע”ב  72 intend to unite this Name with the Name אהיה (Ehyeh).

The name אדנ”י is a chariot to the name יהוה and is wrapped within it. In the same way, יהוה is wrapped within the name אהיה to create the world. However, the name יהוה is a chariot to its Master, to the supernal Keter (Crown). Of the name יהוה the י is the Chochmah, ה is the Binah, ו includes six sefirot, ה is the Malchut, and this is the flow from above to below. Also His light flows from the י of אדנ”י from below to above until the Ein Sof which is hinted to in the letters אין from the name אדנ”י . Master of Everything does not have a form of a letter or a vowel point. As it is written, “Who will you liken me to that I should be his equal” (Isa. 40:25), and “Who will you compare to God, and what form will you compare to Him” (ibid. 40:18). (Tikunim)

Unite the name יהוה  whose numerical value is מ”ה 45 with the Name אדני  Adni.

The surrounding light is by the Name  אהיה T he sefirot of the world of Beriah. are permutations of the Names אהיה and   יהוה

The four letters of the Divine name, יהוה blessed is He, Their pronunciations and combinations are constantly changing all the time in every moment. He renews them constantly according to his will. These ever changing confluences are the result of the 1080 combinations of the Divine Name. He renews them constantly according to his will. Know that all that happens above in the upper worlds and here below, flows according to your deeds. So the God says : “The Rock Who begat you, you weaken” This is when Yisrael doesn’t do the will of The Hashem it’s then said of them that they weaken the strength of above. Its also written of Yisrael when they do what God asks (Devorim 32,18) “Give might to Elokim” this is by your “mitzvot”.

Know,

י which is one daughter, is under the ה of the name אלהים ,the letter י from the name אדנ”י, and the letter י from the name שד”י includes all the “cenoyim” (appellations), and all the הויות, like the name

הוהי or others like it. The letter י should be under the letter ה in every name that the “cenoyim” (appellations) or Havaya that is feminine.

אהיה is the gematria 21= יהו The letter ו includes the six sides, through them the six sides are sealed. They are: יהו הוי והי ויה היו יוה. The name יהו takes from the right side which is Chesed, and seals through it the Chuchmah and from it, “He who wants to become wise leans to the south. (Page 15B) The name הוי takes from the left side which is Gevurah, and there is sealed riches, from it comes “He who wants to become rich leans to the north”. The name והי faces the east, and it takes the middle pillar, and through it is sealed children. The name ויה is takes the right leg, and it looks upwards, and through it is sealed life. The name היו is takes the left leg, and it looks downwards, and through it is sealed food. Look upwards towards the Chochmah, and tie it to the right leg, and seal there life, because about Chochmah it says “the wisdom gives life to it’s owner” (Ecc. 7:12). Look upwards towards the upper Mother, and tie it to the left leg, and seal through it sustenance. The name יוה faces towards the west through the tzadik, who is the Eiruv621, because there all the soldiers are mixed. And it includes the eighteen letters which are: יהו הוי והי ויה היו יוה. these are the 18 that through them are called the eighteen worlds, and the tzadik through them is called the חי (life) (18) of the worlds.

All these יהוה originate from the supernal Mother, which is חיים (life), and the tzadik is named after her חי (life). The חיות Chayot (living angels) of the chariot are named after her. Because the supernal Mother is חיים life. Like we have said, “The tree of life are for those that hold onto it” (Prov. 3:18), which is the markava (chariot) to Chochmah.

Malchut, from there is the letter ה‘, and from her is the יהוה called complete. She is called seven times יהוה In them is כח (power) twenty eight letters that it says about them, “And now is made great the כח (power) (28) of יהוה (Num. 14:17). And from these seven names she is called the בת שבע Daughter of Seven, it says about this, “seven times a day I praise you because of your righteous judgments” (Psalms 119:164).

There are thirty two times י”ה in the thirty two names of אלהים , these are the thirty two paths of Chochmah, the letter א with the name י”ה isאיה מקום כבודו (where is the place of your honor). There are ten sayings and thirty two paths, and they all come from אי”ה.

 

חשק חלם, שבא, קמץ the vowel points from the name צבאות all shine into the precious stone, the Malchut which includes all “segulahs”

(Zohar Tikunim)

 

All verses, that  “Havayot” come from the beginning letters or ending letters of the words in the verse, whether it is a verse from the Torah, Prophets, or the Writing, you are able to use with the name the vowel points from the verse. There are those that place the vowel points from the first letters even though the “Havaya” comes from the ending letters. There is another way if the “Havaya” is in the first letters and its vowel points in the ending letters. There is also the vowel points in a different secret (Zohar Tikunim Page 10A)