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THINGS ARE NOT AS THEY APPEAR====== ON SEEING THE TRUE REALITY==== PARSHA TOLDOT

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UPDATED Feb 2 2017

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machpelah

Toldot 

There are those who say God is only love, God does not hate. The God said by His prophet ” I loved Jacob; but Esau I hated” (Malachi 1) Because Esau deliberately chose a course of wickedness. So the Prophet says of Esau ” They shall be called the border of wickedness” (Malachi 1, 4). From the side of Esav comes Amalek, the enemy  of The God and Israel as it says “God has war with Amalek from generation to generation” (Ex 17:6).

  Things are not as the appear. From a superficial reading of the Bible in our parsha it looks like Yaakov does evil by deceiving his father by dressing up to appear as Asev to get the blessing his father, Yitzchak intends to give to Asev. Such a act would certainly find great disfavor, but we see this is not so as at the end of the parasha, Isaac sends Yakov to Padan Aram to find a wife, and bestows on him Abraham’s blessing that he will inherit the land: “And Isaac called Jacob and blessed him…And God Almighty bless you and make you fruitful, and multiply you, that you may be a congregation of nations, and give you the blessing of Abraham, to you and to your seed with you, that you may inherit the land of your dwelling that God gave unto Abraham”. (Genesis 28:1-4). Obviously the actions of Yakov did not find disfavor with his father Yitzchak. From this we can learn a lesson to apply in our own lives. In truth Yakov did nothing wrong as Yakov was coming in the place of Asev to receive the blessings that he  had bought. So it was not wrong for him to say “I am Asev” since he had bought the right to stand in for Asev and get Asev’s Blessings that he had already paid for.

  The parsha begins describing how Yaakov when he was born came out holding on to Asev’s Heel. Becouse of this he was called Yaakov, which comes from the world “akev” heel.

Yaakov was the first to be father of twelve sons who were all righteous, and thus he became the father of the Jewish people.

It is explained in the Zohar that when Yaakov descended to Egypt, Adam’s soul entered him. Until he came to Egypt, Yaakov’s life was a long series of troubles. As Rashi lists them:

The trouble of Laban ,who deceived him and tried to steal from him, the trouble with Esau who tried to kill him, the trouble with Rachel his favorite wife, died in childbirth, the trouble with Dinah who was raped by Shechem, the trouble with Joseph his favorite son, who was sold and who he thought was dead, the trouble with Simeon who was detained in Egypt, the trouble with Benjamin who Joseph demanded be brought to Egypt. It was from successfully dealing with all these troubles that Yaakov was able to reveal the Nashama of Adam.

In this world Yaakov who is the Jewish people only emulate or appear similar to the people of Asev, the western world which is represented by asev’s heel. This being only a small part of their physical actions. Yaakov like Asev may work in jobs, eat food and reproduce yet only in the outward physical appearance does he do these functions like Asev. The foot represents Malchut. The physical manifestation yet even of this Yaacov only grasps only Asev’s heel, not his entire foot. Only in appearance sometimes does Yaakov perform physical functions like Asev. But in the realm of emotions, thought and needless to say spiritual motivation there is no compare. Spiritually is awareness and participation in the return of the Divine energy to its source, and the flow of this energy outward giving life animating our world, whether for healing, renewal or just finding a better taste in your food as all good comes from God. All happiness in life is there. The process of returning is also called repentance. such is the nature of the universe. Every thing returns to its root . Which is directly attached to its source. It is to be attached to the Infinite. The Eternal essence of the universe. Which is as a unfailing fountain of life that flows forever.

As to Yaakov the only purpose of being in this world and the underlying cause of all his actions is to serve The God. Thus it says ” And I will make your seed multiply as the stars of heaven, and will give to your seed all these countries; and in your seed shall all the nations of the earth be blessed; Because Avraham obeyed my voice, and kept my charge, my commandments, my statutes, and my laws.” (26:4-5) Thus we must follow in The God’s ways to hasten this blessing.

It says in the Zohar that the world is as a living body. This is evident when we see that when Asev showed complete disregard for his birthright and sold it there was immediately after a famine in the land. If Asev is removed from his bond with Yaakov he becomes Asev “ha Rusha” It says in Pesicta that it is the job of Edom who is Asev to try to push Yisrael off the Torah path. When Edom disregards natural law founded on the love of their fellow men and makes the world a place of vicious competition “ a dog eat dog world” none can stand. This is why Yisrael must be a light to the nations. As the complete negation by Asev of his source of spiritual inspiration reveals Edom which represents his blood thirsty nature, The God should help us.

The sages tell us in Midrash Tanchuma and Rashi Bereishis that in many ways our matriarchs had a greater understanding and even deeper prophetic vision than their husbands. Sarah discerned the danger of leaving Yishmael in the household, while Avraham was biased and did not want to send away his son. In Zohar 1:137b we learn that Rivka understood the nature of  Asev better than Yitzchak did, she realized  Asev is a wicked son. Rivka received this prophesy when she went to the Yeshiva (School) of Shem and Ever.

In the Bible Yishmael and Aisav, each  have demonstrated their inner hatred towards Yakov and The God’s chosen people. However, when they function together against the Jewish nation, the dangers multiply exponentially, which arouses HaShem to act in His miraculous manner to save His chosen nation. In our parasha Toldot, Aisav joins forces with Yishmael when Aisav marries Machalat, daughter of Yishmael.

This inner hatred towards Yakov and The God’s chosen people is inherent in the Second World War in the collusion of the Arabs (Yishmoyal) led by the Mufti Haj Amin Husseini with Hitler in the Holocaust. It was also tactical Arab strategic policy to “cleanse” the land of its Jewish population.

This inner hatred towards Yakov and The God’s chosen people was inherent in England’s closure policy of The Holy land to Jewish immigration. Not even allowing those trying to escape the Holocaust to enter Israel when they had no other place to go !

Now we also see this inner hatred towards Yakov and The God’s chosen people with the joining of Aisav (the West) and Yishmael (Muslims) through the UN and its anti-Semitic policies which continue to try to weaken and destroy the Jewish State. This inner hatred towards Yakov and The God’s chosen people that Asev and Yismoyal share will do them no good and they did not succeed to do the evil they intended to do to the Jewish people in the Bible and in the they end they will not in the future.

In this parsha is described how the Palestinians envied Yitzchak’s properity so they blocked up Yaakov’s wells. This envy finally resulted in the king of the Palestinians asking Yitzchak to leave his country. So it has been in our exile. The properity of the Hebrew people is often followed by their persecution. Yitchak dug out the well’s of his father Avraham that the Palestinians had blocked up. He named the first well “Esek” which means contention. This well is said to correspond to the first Temple. The first temple was destroyed primarily because of idolatry which resulted in contention and division among the Jewish people. This contention eventually split Yisrael to 2 kingdoms. Finally all this resulted in the nations having contention with us and destroying the Temple. The 2nd well he dug out he called ”Sitnah” which means hatred. Because he had to fight much with the Palestinians as they hated him over it. This well corresponds to the 2nd temple which was destroyed because of baseless hatred. The influence of Hellenism divided the people and they developed baseless hatred which is still with us today. The next well he called ’”Rachavot” meaning wideness as in this place there was no strife. The sages say this corresponds to the 3rd Temple. This reminds us that we need to give each other a little breathing room, space for individuality. As in this ”wideness” we can all live together without fighting. Concerning this its written ”they strove not; and he called the name of it Wideness; and he said, For now the Yhv”h has made room for us, and we shall be fruitful in the land.” The Sni Luchot ha Brit says that it says “now” in the verse because that the building of the 3rd Temple is in our hands to accomplish. So may we see this accomplished now with the end to baseless hatred and the building of the Temple with the arrival of out righteous mashiach quickly in our days.

                                                  

 

 

                                               

Chayah Sarah

 

Avraham bought a transdimensional doorway, vortex , star gate

Not only the family of Abraham see their great forefather in the cave of Machpelah in Chevron but all of humanity that can claim connection to this place, as all of humanity is descended from Adam and Adam and Eve are also buried there.

Abraham choosing Adam’s burial place as his own acts as a reminder to us that the role of the Jewish people is to be “A light to the nations”. Even if in many ways “Yisrael is a nation that dwells alone” separate from the rest of the nations. Machpelah is there to remind us that our ancestors are very near to the dust of Adam, father of us all.

It says in the Bible Avraham paid 400 shekals of silver to the people of Heth for the burial place of Sarah (gen. 23) in Hebron called Machpelah (the folded cave). This was equivalent in modern money to about 400 dollars, this was a highly excessive amount. For all of samaria King Omri paid 6000 shekals (kings 1 16:25), Jeremiah paid 17 shekals for a bigger plot of land (Jer. 32:9). According to Hamurabbi code average year wage of a working man at this time was 6-8 Shekals. (according at Aryh Kaplan)This was a tremendous amount of money.

Avraham had discovered the secret of that cave when pursuing the ox which he had intended to slaughter for his three guests, the angels. The ox had drawn him straight to the Cave of Machpelah (The folded cave). Avraham at that time saw a light shining in the cave and inhaled the sweet scent of Gan Eden that filled it. He heard the voices of angels exclaim ”Adam is buried here! Avraham, Yitzchak and Yaakov will rest here also!” Avraham then understood that this cave was the entrance to the Garden of Eden, and desired it for a burial place. When the soul leaves the body – it enters the Cave of the Machpelah which is where the entrance to the Garden of Eden is to be found. the Cave is full of light coming from the illumination of the Divine Presence.

The Torah does not tell us anything about Avraham’s relationship with Yitzchak after his marriage to Rivka or with his grandsons.

Avraham’s death is recorded in Genesis 25:8 and the birth of Yaakov and Esev is recorded later on in the same chapter. But the Torah does not record events in chronological order, that is know, as we can observe.

According to Genesis 25:7, Avraham lived to the age of 175 and according to Genesis 21:5 Avraham was 100 years old when Yitzhak was born, which means that Yitzchak was 75 years old when his father died. Since Isaac was forty years old when he got married and sixty when his twin sons were born, Avraham had 35 years to spend with his married son and daughter-in-law, and fifteen years to spend with his grandsons.

The midrash “fills in the blanks”. As there we learn that the day of Avraham’s death, is the same day Yaakov forced Esev to sell him the birthright. Yaakov was cooking lentils—a traditional meal for mourners—As Yaakov was beginning the mourning period for his own grandfather, Avraham.

The blessing Avraham received in his old age (Gen. 24:1) was that Esau did not rebel in his lifetime as we find in Gemore Kiddusun 5:18; b. Baba Batra 16b. On the verse that describes Yaakov cooking lentils, Rashi writes:

And on that day, Avraham died, so that he would not see Esau, his grandson, falling into bad ways.

In Genesis Rabbah (63:12), Rabbi Simon states that on the very day Avraham died, Esau committed two sins: murder and rape of a married woman; Rabbi Berechiah adds robbery to the list. Rabbi Yisrael Chait suggests that this was no coincidence, rather it was Avraham’s death that brought about Esau’s sinful behavior.

Esau saw Avraham as an image of immortality because Avraham was righteous. This image of Avraham prevented him from sinning. Esau projected upon Avraham the image of immortality. This fantasy of immortality prevented Esau from living the life of a wicked person. Upon Avraham’s death when this fantasy of immortality was shattered, so was Asev ‘s Morality. Avraham’s death had removed all impediments to Asev for sinning.

From this parsha we can learn some of the secrets of the cave of Machpelah (Translates to the “folded cave”). To do this lets go back first to parsha Lech Lecha where we find God tells Avraham to “Arise and walk through the land in the length of it and the width of it for I will give it to you.” Then Avraham removed his tent and camped in the plain of Mamre which is in Chevron and there he built a alter to GOD. After seeing all the land Avraham decided to go to this special place. “The plain of Mamre which is in Chevron and there he built a alter to GOD.”

In this weeks parsha we find “Avraham Buried Sarah in the cave of Machpelah which is before Mamre. The same is Chevron in the land of Cannan and Avraham was old well stricken in age and GOD blessed him in all things” We must ask what does it mean “the Same is Chevron in the land of Canaan” ?. And why after telling us of the burial of Sarah in Machpelah does the verse conclude saying ”GOD blessed him in all things” ?.

The name Machpelah means folded. In the Zohar we are told that the field and cave rests on a 2 fold area namely the world above and world below. Thus through this spiritual gate all souls pass when they leave this world. At this place the vail of the physical world wears thin giving one potential for greater Divine awareness. Machpelah is in Chevron also called Keryat Arba Meaning “the city of 4”. If one goes to Machpelah they will find in the cave the graves of Adam and Chava, Avraham and Sarah, Yitzchak and Rivka and Yaakov and Leah. Yuhuda gathers from the 4 corners of the earth. This is Chevron (Chevron means to join together). There in Chevron GOD requests to join them as one. As we say in the Amida “gather us together from the 4 corners of the earth”. Every man who occupies in Torah is Chevron. Keriat Arba is also called chevron it is the place the 4 corners of the earth are gathered. There dresses tohu, vohu, choshech, thum in the earth (these are the klipot, forces of concealment of the Divine light) and the 4 chyot haKodesh (angels) are revealed (through these forces of concealment of the Divine light to varying degrees according to one’s merit) in the 4 yesodot (elements). A souls dresses itself of these forces of concealment of the Divine light that are upon one’s soul when they enter the world. When they leave this world they divest them selves of these garments, some require to have removed more of these “klipot” (forces of concealment of the Divine light) that they added upon their soul by their evil behavior while being in this world, it would be better for them if this is not so . One has a certain spiritual innate awareness filtered, diminished by these forces of concealment of the Divine light one can purify their soul and have greater spiritual awareness. These klippot “tohu, vohu, choshech, thum” are involved in the idea of the green kav (beam of light) that surrounds the world.. When You say the Sma (unification meditation) with your heart mouth and thought this is Chevron (Hebron). There goes out a ruach (spirit) during saying of the Sma from the 4 letters of יהו”ה (YHV”H). This is Chevron. It is the joining of the Nashama (Higher soul), Shechina (The Divine presence), the 4 letters of יהו”ה and Keriat Arba. Galut (exile) is the opposite. The 4 galut correspond to the 4 orlah (unclean husks). Galut is separation. They are not then “one nation in the earth”, as the name יהו”ה no longer rests upon them. Death is when the Torah doesn’t rest from above, and rises from below away from the 4 yesodot. All who the Torah separates from, their Nashamah (Higher soul) is destroyed. The Nashama is the precious throne that Chevron unifies, it is the Shechinah (Divine Presence).1

We are told that the cave is before Mamre. This place is where earlier Avraham built a alter to GOD. The word Mamre means rebellious. This refers to the ones that were burried there first. The first to be rebellious Adam and Chava. Its also interesting to note that Mamre in Hebrew has the same letters as Amran the father of Moshe a man who never sinned. The opposite of the rebellious Adam and Chava. It will be from Amram’s son Moshe who brought down the Torah from mount Sinai that world will be redeemed from its current rebellious state. As we learn from the Oar haChyim that the final redemption will occur in the merit of Moshe. The redemption has been so long delayed becouse Moshe refuses to invoke his merit, his merit being the merit of Torah study that is so lacking in these later generations. So may it be that soon in our days that we will see the realization of the blessing given to Avraham from GOD to be blessed in all things with the coming of our righteous Mashiach (Messiah) quickly in our days.

1. 1Zohar Chadash Tikunim p.119,139,238

We have lots of pictures

stories and a lot more info

on this at

https://godssecret.wordpress.com/2008/11/21/the-secret-caves-of-the-patriarchs-in-hebron/

Also in our parsha Eliezer  on this mission to get Yitzchak a wife, by this merited to escape the curse of his forebearer, Canaan and enter the blessing that rules over Abraham and his descendants. This is a amazing thing when you think about it, how great the effects of our actions can be.

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THE SECRET CAVES OF THE PATRIARCHS IN HEBRON

November 21, 2008, 6:04 am | Edit this

Filed under: aretz israel, gallery, Hebron-Machpelah, spiritual Gates, Tohu and Vohu

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This is the natural opening of the Cave of Macpelah at Hebron. Abraham, Isaac, Jacob, and their wives were buried here.

King Herod the built an enormous wall around the cave. And today that wall, called the Tomb of the Patriarchs, is the best preserved Herodian building anywhere in the Holy Land. The walls are massive. At the corners there are stones that are 25 feet long and five feet high and weigh around 200 tons. The stones have a margin around the edges, just like the Temple Mount in Jerusalem. Herod’s builders covered the area inside the wall with a stone floor, and that floor is still in place today.

Most unfortunately, the keys to MACHPELAH and with them the responsibility, for this site was given to the Waqf, by the then Minister of Defense, Moshe Dayan. They also prevent any possibility of entering the underground tombs.

Moshe Dayan, an amateur archeologist, when realizing the consequences of his action, tried to seek information concerning the underground caverns. (Perhaps he was searching for artifacts to add to his personal collection?!) In any case, any formal or official investigation was impossible. He therefore decided upon an unusual method to quench his curiosity. Within the large hall, called “the Yitzhak Hall” there is a hole in the floor, from which candles are lowered into the cave below. According to prevalent rumors, this was an entrance into the Caves of the Machpelah themselves. However, the diameter of the hole was extremely narrow – 26 centimeters. No adult could possibly fit through this opening, but Dayan found a solution. A 12 year old girl named Michal, young but courageous, agreed to be lowered into the underground room.

One misty night, Dayan ordered the Muslim guards to leave the building. He told them that they must leave for “reasons of security”. They had no idea what was about to take place. Using the dark night as a cover, Michal was brought to the site. The opening was uncovered and Michal was lowered into the underground room. The spectators were filled with suspense and worry when the girl disappeared from sight.

tunnel

Michal found herself in a round room, whose floor was covered with coins, candles, and written notes. Looking around, she saw a narrow, dark corridor, to the south. The brave girl entered this hallway and after 17 meters discovered a stairwell. In total darkness she climbed the steps. After 15 steps she found a wall blocking her way. A large stone prevented her from continuing. She tried to move the stone, but to no avail. It wouldn’t budge. Having no other choice, she turned around, descended the stairs, and headed back to the small room via the narrow corridor. There, she was lifted out of the room back into the Yitzhak Hall. She was happily received, and was totally unharmed.

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The surprised Dayan wrote out the findings and sketched the underground caves as described by the 12-year-old Michal: a circular room, a corridor, and the stairs. The caves themselves remained a mystery and were not drawn.

A group of us, from Hebron-Kiryat Arba, and in particular the staff of “Midreshet Hebron” were filled with awe at the thought of entering the underground Caves of the Machpelah. Moshe Dayan’s story piqued our curiosity and determination to find a way into the caves. We could not, of course, enter the same way that Michal entered, via the small circular entrance. However, the other side of the corridor caught our attention. She related that she had climbed stairs that were blocked off by a stone. Where could that stone be?

We measured the distance she had spoken of and revealed that the stone was on the other side of the Yitzhak hall, covered by Arab prayer-rugs. The area was always occupied by Arabs. How could we succeed in moving that stone, thereby allowing us to descend into the caves?

The Arab guards, employed by the Waqf, were not overly alert or awake at that time of night. They left their place of work and went to sleep. When we saw this, we brought with us a big chisel to the midnight prayer service. In the middle of the service, we began to sing and dance. During the dancing, some of us made our way to the Arab pray-rugs, lifted them, and revealed the stone. It was held in place by metal bars, attached to surrounding stones. We began hammering on the rock with the chisel, and after a while it began to move. Finally, the stone opened. It is difficult to describe the emotions we felt when we saw the stone move off the small opening under it. We entered, our hearts pounding with excitement. We found stairs that led down into the darkness. We descended slowly. The stairs led to a narrow, dark corridor. We walked slowly through the corridor, stooping down, using flashlights to guide our way. We reached the circular room and looked around. It was round and dark. On the wall were three stones, but no cave was visible. Where was the cave? Were all our efforts in vain?

Several minutes later an additional mystery presented itself. It seemed to us that we felt a breeze. How could this be? Blowing wind originating from above ground? Looking down at the ground we saw several stones that appeared to be stuck, one to the other. The wind seemed to be originating from between them. Within moments, emotions flying, the stones were uplifted and…. the cave – a cave of rock, leading into the earth.

entrancetocaves

We crawled in a very narrow opening into a circular cave, carved in the stone, deep in the earth. The cave was filled with dust, to its very edge. It was impossible to stand or sit, only to crawl. We continued inside until it widened, and then, a second cave. This cave was smaller than the first, but here awaited us another surprise. It was also filled with dust, but among the dust were bone and remnants of pottery scattered around, some of which were in good condition.

Wind blew in the caves, but the sounds of our hearts pounding was audible. No living being had been this close to the Patriarchs in thousands of years. Each one of us spent some time considering the significance of being in the Caves of the Patriarchs, and of prayer here, adjacent to Abraham, Isaac and Jacob, Sarah, Rebecca, and Leah, and even to the tombs of Adam and Eve, by the entrance to the Garden of Eden, where souls and prayers ascend. Silent prayer, in the presence of our Forefathers.

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Following this tremendous spiritual experience, we began to examine the cave itself. The bones captured our attention. Were these the bones of the Patriarchs? We knew that it is written that Righteous ones, even in death, are called living, and that the Patriarchs, called the “slumberers of Hebron” wake and pray for mercy. As we investigated, it became clear that the pottery belonged to the First Temple Era, the Era of the Judean Kings. The Jews of Hebron, and the Jews of all of Judea, understanding the importance and significance of the Caves of the Machpelah, were directed to bring both the bones and the pottery into the underground caves themselves.

This discovery closed an information gap concerning the Caves of the Machpelah, continuing from the days of our Patriarch Ya’akov, the last Forefather buried in the Cave, through to the days of Herod, who built the huge structure above the Cave.

After several hours, as dawn approached, we were forced to leave these sacred caverns, so as not to be caught below. We concluded an unforgettable spiritually uplifting experience. We were privileged to reveal the underground Caves of the Machpelah, to pray there, to reveal ancient Jewish pottery from the Era of the Kingdom of Judea within the Caves, and, even if only for a few moments, united, as Sons with their Fathers.

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The Macpelah at Hebron

Ze’ev Yevin of the Israel Department of Antiquities and Stanley Goldfoot were our helpful field guides during our brief 1983 radar and seismic exploration of the tomb of Abraham, Isaac, Jacob, Sarah Rebecca and Leah at Hebron.

The building over the traditional site of the cave purchased by the Patriarch (Genesis 23, 25:7-10, 49:28-35) is known to the Jews as the Macpelah, and to the Arabs as the Haram el Khalil. The building is Herodian embellished by minarets and roof decorations dating from the time the Moslems overcame the Crusader control of the Holy Land, or later. The subterranean rooms under the building were last opened to the outside area at the time of the Crusaders when the caves or rooms were used for intrusive burials. In 1967 Moshe Dayan lowered a small girl with camera through a small hole in the floor thus gaining some information on the basement rooms, as well as ending a 700 year old ban on non-Moslems entering the Haram. Since 1967 the site has been both a mosque and a synagogue, and it is of course a hallowed spot for Christians since Abraham is not only called “the friend of God” but also “the father of all who believe” in the Bible.

Very little is actually known about the caves or even the rooms under the floor of the Macpelah, so my colleagues and I were exited to probe through all four outside walls of the building on a one-day visit. (We asked for, but could not obtain, permission to make cart radar and seismic soundings vertically downwards through the floor inside the building – that viewing geometry would no doubt give very useful results).

Figure 6: Geophysical crew conducting radar and seismic measurements into the caves beneath the Macpelah. All four outside walls of the building were sounded in the one working day available.

Our one day of radar and seismic data collection brought us far more echoes and reflections than we could expect to interpret in many months of labor! All we had time for was to map and tabulate hundreds of echoes and write our friends in Israel a short letter report. Our conclusions: the subterranean rooms and caves under the floor of the Macpelah are many and complex. We can only hope the entire underground complex will be excavated and explored by the archaeologist in the near future. We would love to be on hand to do more geophysical work, especially if it became possible for us to view downwards through the floor of the building.

Chayah Sarah                                   BS”D                                                                        From this parsha we can learn some of the secrets of  the cave of Machpelah. To do this  lets go back first to parsha Lech Lecha where we find Hashem (God) tells Avraham to “Arise and walk through the land in the length of it and the width of it for I will give it to you.” Then Avraham removed his tent and camped in the plain of Mamre which is in Chevron and there he built a alter to Hashem. After seeing all the land Avraham decided to go to this special place. “The plain of Mamre which is in Chevron and there he built a alter to Hashem.”

In this weeks parsha we find “Avraham Buried Sarah in the cave of Machpelah which is before Mamre. The same is Chevron in the land of Cannan and Avraham was old well stricken in age and Hashem blessed him in all things” We must ask what does it mean “the Same is Chevron in the land of Cannan” ?. And why after telling us of the burial of Sarah in Machpelah does the verse conclude saying ”Hashem blessed him in all things” ?.

The name Machpelah means folded. In the Zohar we are told that the field and cave rests on a 2 fold area namely the world above and world below. Thus through this spiritual gate all souls pass when the leave this world. At this place the vail of the physical world wears thin giving one potenial for greater Divine awareness. Machpelah is in Chevron also called Keryat Arba Meaning the city of 4. If one goes to Machpelah they will find in the cave the graves of  Adam and Chava, Avraham and Sarah, Yitzchak and Rivka and Yaakov and Leah. Yuhuda gathers from the 4 corners of the earth. This is Chevron (Chevron means to join together). There in Chevron Hashem requests to join them as one. As we say in the Amida “gather us together from the 4 corners of the earth”. Every man who occupies in Torah is Chevron. Keriat Arba is also called chevron it is the place the 4 corners of the earth are gathered. There dresses tohu, vohu, choshech, thum in the earth and the 4 chyot haKodesh (angels) are revealed (through them) in the 4 yesodot (elements). In the idea of the green kav.  When You say the Sma with your heart mouth and thought this is Chevron. There goes out a ruach (spirit) during saying of the Sma from the 4 letters of יהו”ה. This is Chevron. It is the joining of the Nashama, Shechina, the 4 letters of יהו”ה and קרית ארבע. Galut is the opposite. The 4 galut correspond to the 4 orlah (unclean husks). Galut is separation. They are not then “one nation in the earth”, as the name יהו”ה no longer rests upon them.  Death is when the Torah doesn’t rest from above, and rises from below away from the 4 yesodot. All who the Torah separates from, their Nashama is destroyed. The Nashama is the precious thrown that Chevron unifies, it is the Shechina.1

Just  after Abraham concluding his mourning for Sarah he  turns to the task of finding a wife for his son, Isaac.. The Torah let’s us know that this will be the last act of the patriarch, introducing this topic with the words, “Abraham was old, well along in days, and the Lord had blessed Abraham in all.” The Ramban tells us that the reference to “all” is an allusion to “one of the secrets of the Torah, a great matter, namely that God has an attribute called “all”. It is the “Yesod”  (foundation) of everything. Instead of seeing Abraham’s blessings only in the abundance in his life, in the good things he owned, he saw “all”  as blessing, the fullness of his life. For Avrahham all his life he saw as a blessing. As the verse says “Abraham was old, well along in days, and the Lord had blessed Abraham in all.” All or in Hebrew is כל  which the Zohar says the “Sefirah Yesod” it says also . Yesod is “sadek” (righteousness), understand this. “Avraham was blessed in all” in all these things Avraham was blessed,  In the last few parsha we have seen Abraham leave his father’s house, smuggle his wife and nearly loose her and his own life to two different lustful kings, expel Hagar and his son Ishmael, suffer the feuds between his own servants and the servants of his nephew Lot, wage war with a victorious coalition of kings to save his nephew, arguing with God about the destruction of Sodom and Gomorrah, and being ordered to kill his beloved son, Isaac. What a life. “Avraham was blessed in all” in all these things Avraham was blessed, and he saw it that way. Our Sages tell us that Sarah had attained a greater level of prophecy than Avraham.

Life is full of light in many ways . With eruptions of joy,sorrow, achievement, defeat,connection, isolation, vitality, illness and everything in between.. To see the hand of God only in one’s happiness and success is to not see God in the fullness of one’s life. To edit God out of the unpleasant aspects of life, is a big mistake. As all is the providence of God. Such a view can take away one’s passion and ability to live enthusiastically and deal correctly with any given situation. It is only when we embrace God in the totality of life’s experiences that can we truly live. By allowing ourselves to dwell with the God in the suffering that has come upon us, God forbid, and in the ecstasy, in the disappointment, pain along with the delight, we can experience the fullness of being alive, the holiness of being itself.

 

We are told that the cave is before Mamre. This place is where earlier Avraham built a alter to Hashem. The word Mamre means rebellious. This refers to the ones that were burried there  first. The first to be rebellious Adam and Chava. Its also interesting to note that Mamre in Hebrew has the same letters as Amran the father of Moshe a man who never sinned. The opposite of the rebellious Adam and Chava. It will be from Amram’s son Moshe who brought down the Torah from mount Sinai that word will be redeemed from its current rebellious state. As we learn from the Oar haChyim that the final redemption will occur in the merit of Moshe. The redemption has been so long delayed becouse Moshe refuses to invoke his merit, his merit being the merit of Torah study that is so lacking in these later generations. So may it be that soon in our days that we will see the realization of the blessing given to Avraham from Hashem to be blessed in all things with the comming of our righteous Mashiach quickly in our days.

1. 1Zohar Chadash Tikunim p.119,139,238

THE THINGS OF THIS WORLD ESPECIALLY THOSE THINGS WHICH THE GOD HAS FORBIDDEN HE HAS MADE  TO APPEAR TO MAN AS VERY DESIRABLE,

WHILE SPIRITUALITY , TORAH AND THE TREE OF LIFE DO NOT OUTWARDLY APPEAR ATTRACTIVE NOT DESIRABLE , THEY ARE NOT REALLY SEEN AT ALL. ONLY AFTER ONE INVESTIGATES TORAH DOES ONE SEE IT HAS THE GREATEST PLEASURE AND FINDS IT MORE DESIRABLE THAN ANYTHING ELSE

IT IS LIKE ALL THE FORBIDDEN THINGS LOOK DESIRABLE AND ARE OUT IN THE OPEN BEFORE US , WHILE THE LIGHT OF THE GOD IS HIDDEN IN A CAVE, THAT CALLED TORAH AND ONLY WHEN ONE GOES INTO THE CAVE DOES ONE FIND THIS “TORAH” WAY AND ARE ABLE TO INVESTIGATE IT AND FIND IT MORE DESIRABLE THAN ANYTHING ELSE ! THINGS ARE NOT AS THEY APPEAR !

 

 

 

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PARSHA Titzaveh – FLOWING THE DIVINE ENERGY

Updated February 26 2016

Titzaveh Bs”d

It says in Psalms “your word is a lamp to my feet and a light to my path”.David ha Melach (KING DAVID), peace unto him tells us that by the word of the Torah we have a lamp to direct our feet. This refers to the exact spots our feet touch, the minute details in our life. It’s light will also illuminate our path. We learn in the Zohar that oil refers to the power of Chuchmah (Divine creative wisdom). With the light of Chuchmah itself which is the level of secrets of the Torah, the inner aspect of the Torah which come to one as “flashes” of Divine inspiration yielding understanding, new understanding in the Torah. This same light of revelation, with the mercy of Hashem (GOD) will shine with Godliness at all times. So we may see the Godliness in all things as David said “a lamp unto my feet”. So we can see what thoughts, words and actions at all times will place us in the Holiest place. In our parsha we can get some illumination concerning this lamp as it is written “ You shall command the children of Yisrael to bring pure beaten olive oil for the light, to cause the lamp to burn always.” From this we can see that that the oil to illuminate our path and guide our feet must be of high quality, as it says “pure”. Rav Dov Bear of Mezerich explains that “ Sin contains repentance as a olive contains oil”. At the time one returns to Hashem’s way the sparks of Holiness that gave vitality to the forces of separation (to evil) are raised up to the heavenly regions away from the “other side”. By turning away from transgression and doing “teshuva” the Divine spark in exile that gave life to the “tiva” (evil desire) is released and raised up to its source as the “klipa” is shattered by the separation from the Divine spark it had swallowed which did sustain it. Thus is fulfilled the words of Rabbi Akiva “my falling is my rising”. As the spark by rising up to its source provides extra power to our soul instead of the “klipot” (forces of evil). By this a new light shines upon us. To make this clearer the Gerer Rebbe said “ We see that a candle and a wick give light by diminishing , likewise a man who dominishes his physical desires may give out spiritual light. This is suggested by the name of the source of physical desires, the soul in the blood called “Nefesh”. Its first letter “N” stands for “ner” (lamp), “f” for petilah (wick) and it last letter “sh” for shemen (oil). We are all lost in our individual exiles, we need to see the bars of our imprisonment and try to take ourselves out of our personal exiles, Then God shall do the rest.

Just as the olive must be crushed to give its oil, so must we crush our animal souls so that it may become as oil to illuminate our paths in the service of Hashem. As the olive oil is fine and pure so must we be of a most developed character to ascend to give light, so to ascend into Holiness beholding the Torah’s secrets.

Avraham Abulafia teaches desire is in partnership with the flow of Divine abundance that comes to his vessels. Desire comes from Atzilut. It is flow of אלה”י . By this he cleaves in the voices. There comes to him desire of love to be covered in the wings of the Shechinah, he receives anything from Chuchmah Elyonah So go in and ask for Chuchmah in great desire, desire of your nefesh. Ask so that you grow in comprehension unto all abilities. Preparations are necessary for Chuchmah of Navua (prophesy). You must work for this day and night. From the tiva (desire) for Divine names. This is the cavana (intention). Choice love and desire. These are the general principles. The name of Keter is to them all. It is the first cause close to thought that arouses 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 called חשק (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) it is צבאו”ת  אלהי”ם יהו”ה  . Through this there will be a אות in our צבא (hosts). From the stones of the Cohain Gadol’s breast plate is חשק from the source of Binna. It is breath and חותם (a seal). חשק is אור עצום (essential light).1

  The Hebrew people at Mount Sinai when they received the Torah were raised by this to a very high level of revelation. They were free, refined of the sin of Adam and Eve in Gan Aden and because of this the Divine presence could be drawn in them. They could have lived for ever. If they had not sinned with the Golden calf. Once they sinned this level of Divinity could no longer rest upon the children of Israel so a “Miscon”, (Tabernacle) and Temple were needed. Moses stayed on this Holy higher level, he had to wear a vail. He was too much for people to behold. Looking at Moses must have been like looking a “Miscon” condensed in one person, that would be very bright.

May this Divine desire bring Mashiach soon in Mercy.



Connection of the “Mishcon” (tabernacle) to Purim
January 27, 2014, 10:45 am
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Trumah Bs”d

Its the same story over and over again. GOD raises up Amalak (negative destructive force) when the Jews forget where GOD is , as Rabbi Kahana says in Pesicta. Amalak is the dog that bites them to remind them of Hashem. As when there is no where else to turn almost everyone returns to GOD with tefilla (prayer) with their heart. Tefila from ones heart is the opposite of Amalack as Yosef Yitzchak Shneerson explains that Amalak is the power opposite that of Teferet (balance and harmony). It creates situations so that one cannot turn to GOD with their heart. Now is the time of year we remember Amalak, and our victory over them during the time of Mordichy and Ester. In our parsha it written

 

This is the offering you shall take of them Gold, silver, brass, blue, purple, scarlet and linen”. On purim we read in the Magilla

 

 

 

There were white, green, and blue, hangings, fastened with cords of fine linen and purple to silver rings and pillars of marble; the beds were of gold and silver, upon a pavement of alabaster, marble, mother of pearl, and precious stones.”

 

It is no coincidence that verses containing gold, silver, blue, purple and linen are mentioned in both places. This is to remind us that the triumph over Amalack, who is the manifestation of the essence of the negative spiritual force opposite Yisrael, is only by Torah. By absolute dedication to GOD in all things. Then GOD will enable us to do what is right. As the Jews did in the time of Mordichy and Ester, saying “We are with Mordichy and the Torah or death”. At that time all the people decided to fast against the threat Haman had made against the Jews so to push off its judgment. We were willing to Give our lives because of our belief in GOD . Easter instead of hiding her identity as a Jew from the King so to guard her own life stood up for her people. Putting the needs of the nation of Yisrael above her own.

 

This brings us back to our parsha Truma as the “Mishcon” (Tabernacle) represents the spiritualization of the worlds. The GR”A in Aderes Eliyahu (36:8) writes that the building of the “Mishcon” is described seven times. The Tabernacle alludes to the deepest secrets.  The sages say that each component of the “Mishcon” corresponds to something in the spiritual worlds which manifest this world. Its boards are the Angels called Sarafim as stated in the Zohar. The rings that hold up the curtains are as the stars in the heavens. The 12 elements involved in construction of the “mishcon” coorespond to the 12 tribes, 12 constellations. The part of the parsha dealing with the ark, has exactly 12 verses Each parsha lists Linen-silver- gold- purple and blue. Silver is white which corresponds to the sefira keter and the level of the soul called Yechida. This is the dedication of our delight and will to the will of GOD . Linen can be dyed any color as the sefira Chuchmah is the color containing all colors corresponding to the soul level called Chayah. This is the dedication of our creative powers to Divine activities. Gold the Ar”i tells us corresponds to Binna, Which corresponds to Divine understanding and one’s Nashama. Their intellectual soul being dedicated to the search for GOD and using ones intellect in their Divine service. Purple is Teferet corresponding to our Ruach, emotional soul. We must be filled with love and fear over Divine will. And finally the Ar’i tells us that Blue corresponds to the Nefesh, our physical existence. We must use our bodies to only do that which GOD wants. With all these powers we can fulfill the verse.

 

Make me a Mishcon and I will dwell in them” Then we will be fitting vessels for the Divine presence to dwell in us like at Mount Sinai. The Rambam writes that “the secret of the Tabernacle in the desert was that the glory of God which came down on Mount Sinai openly should dwell upon it in a more concealed manner. The name “Ohel Mo’ed,” which is repeated many times, means “the Tent of Meeting” – in this tent God would meet with Moshe and give him commandments for Yisrael. The Torah specifies many  times that the purpose of the Mishcon is to serve as a place for continued revelation to Moses in order to complete the giving of the Torah. (25:22, 29:42-43, 30:6, 30:36). One thing we can learn from the construction of the mischon is that we have to do something to have a revealed presence of God be with us. By fulfilling the commandments of the Torah we make ourselves into a dwelling place for the God.

 

” The Tabernacle in the desert was or is (its now hidden in a hidden cave by the dead sea they say) a portable, internalized Sinai. That moved with the Hebrews in their wanderings.

As we make ourselves a Mishcon to GOD from the powers of our soul as shown above. Also there are 18 commands in the building of the mishcon corresponding to the 18 vertebrae in the spine of man which correspond to the 18 blessings of the Amida. When we make ourselves a Mishcon to GOD then the story of Purim, of Amalak will have reached its conclusion. As they will have no place to exist. By being nullified to Divine will with in ourselves our lives. Likewise will Amalak be nullifed outside also depending on our merit. Our success at nullifying Amalak’s powers of doubt and coldness to GOD in our Divine service. Then we shall see the Temple built, The glory of GOD revealed with the coming of The Messiah Quickly in our days.



THE DEEP SECRETS OF REINCARNATION ! read slowly a few times
January 19, 2014, 2:02 pm
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UPDATED FEBUARY 12TH 2015

Attain the Heights of Spirituality —- NOW

PARSHA MISHPOTIM BS”D

Many of the teaching that follow were give by Elijah the Prophet to the Holy Ar”i

Parsha Mishpotim begins “and these are the judgments that you shall set before them”.

R. Shimon informs us that the “judgments” referred to in the above verse referred to the punishments involved in one’s incarnation in this world. Everything is in measure and equality, to pay back to everyone in accordance with their sins. In general its better not to have to come down here, its better “upstairs”.

To begin with  Eve brought death into the world as it says in the Yalkut Shimoni, Bereshith. She was reincarnated as BatYah, the daughter of Pharaoh, thanks to her the world survived because she Moses] from the water (Exodus 2:10). She had the merit of having the name “bat Yah” (daughter of God), like Eve. who could also be called a “Daughter of God” as she had no Human parents. According to the Zohar, Eve also brought about Abel’s death (Tikkun Zohar 69:118b). BatYah, however, saved Mose’s life. We thus see it was the merit of BatYah, the reincarnation of Eve, that Moses who is a reincarnation of Abel who saved the Children of Israel from Egypt and gave them the Torah. Therefore BatYah completely atoned for the sin of Eve.

Each individual receives the appropriate gilgul (incarnation) in accordance to the sins that they have performed. Those who enjoyed sin just a little died an easier death; quickly [and without suffering]. Those who had greatly enjoyed sin and had blemished greatly, this type of person would suffer through days of famine and want, and would live to see his children murdered before his eyes (G-d forbid).

The Degel Machaneh Ephraim teaches us that at times one person takes another to court, and he knows that he is in the right. However, the case in Torah law judges him guilty rather than innocent. This has happened becouse he is liable to the other person from a previous reincarnation.He who takes money dishonestly will also pay for it in the future in this incarnation or another. Thus there are so many laws of money and damages.

 

All aspects of all souls were included in Adam. Adam’s body was made up of 248 organs and 365 sinews. Each organ and sinew is a Primary Source of souls. Adam was the father of all. Adam included all souls within himself. Afterward, all were included within the three Patriarchs: Avraham, Yitzhak, and Yaakov. After this, all were included within the twelve sons of Yaakov, who fathered the twelve tribes. After this, all were included within the seventy souls who went down to the land of Egypt with Yaakov. After this the seventy subdivided into 600,000 main Sparks. Each a complete Partzuf, containing 248 organs and 365 sinews. This further subdivided into 600,000 Secondary Sparks.

Adam’s “right shoulder” is one great main Source. It is the Source known as Hebel (Abel). Thought it is always correct to say that the right precedes the left in importance and stature, here it is different. For the manifestation of Kayin and Hevel were as a result of the sin of Adam. Kayin is still the first born, and as such the more important. Those souls of the Kayin source have included some of the greatest of the Prophets and Sages, among them King Hezekiah, Rabbi Akiba, and the author, HaRav Haim Vital. Great souls from the source of Hebel included Moshe Rabbeynu himself, but Moshe includes both sides.

Adam’s left shoulder is one great main Source. This is the source of the soul of Kayin (Cain, son of Adam). It is a complete Parzuf, that is divided into 70 Secondary Sources. These 70 Secondary Sources in turn subdivide into 600,000 Secondary Sparks. The sin of Adam caused all souls to fall into the depths of the klipot (evil forces). The klipot are nourished by the light of souls they capture. Thus the klipot greatly endeavor to cause people to sin, in the same way people pursue their food. For when a person sins, this causes his soul to enter into their domain, and they are thus sustained by it. They hope the entrapped soul will be theirs for a very long time. Souls are entrapped under the control of the klippt only by not elevating. Elevation is achieved through the energy work performed by the observance of the mitzvoth (commandments), in all their details.

Avraham’s soul was entrapped amongst them. So he is called a “righteous convert”, for his soul had come forth from the klipot and uncleanliness. As he was born to Terach the idol worshipper. Avraham, through his submission to God, was able to convert the evil that was attached to himself and turn it to good. Thus making the tikun (fixing) he made,he freed many sparks, trapped souls. Souls incarnate as families. Evil souls still have a connection to the righteous soul family members. Each soul family has the obligation to rectify all of its members. So it was Avraham’s job to rectify Terah’s soul because they were of the same Source. Don’t be surprised that the higher soul of Avraham could have been born as the son of a lower soul. The relationship of

father and son enabled Avraham to do what he needed to do. Terah was the refuse of the holiness of Avraham’s soul.

The child receive makiff lights from their father and penimi lights from their mother. These makiff lights are from Chuchmah of Abba and the penimi lights are of Imma. The father gives a portion to his soul to his child. It becomes a external garment of his soul. It guards and guides the sons soul. If there are less then 500 levels of difference between the soul of the father and his child the portion of the father’s soul that he gave to his son will stay with the child, even in the time of the Messiah.

There are many levels of souls. The female slave in parsha mishpatim is the “am haAretz” (common man) that dresses in the good of klippa Noga. The mother, slave and handmaid are souls of the worlds of Bria, Yetzera and Asiyah, being the Nashama (Intellectual soul), Ruach (Emotional soul) and the Nefesh (Animal soul) respectfully. There are five names for levels of the soul. This then is their order from below to above: Nefesh, Ruach, Nashama, Chayah, and Yachida. A man does not get all these aspects, all at one time, but only according to one’s merits. The main Nefesh is that of the world of Asiyah, Ruach of Yetzirah and Nashama of the world of Briah. Yet there are these levels of soul in each world also. And from even each of the 5 parzufim.

There are four worlds called Atzilut, Briah, Yetzirah, and Asiyah. Each world has within it Five Partzufim (faces of Divine emination). They are Arich Anpin Abba, Imma, Zeir Anpin and Nakavah. It is also known that from every aspect

within the four worlds there comes forth the souls of mankind. Souls that come forth from each of the 4 worlds

are of 1 of 5 aspects, corresponding to the five Partzufim in that world which is their source. The level of soul that comes forth from Arich Anpin is called Yachida, from Abba is called Chayah, from Imma is called Nashama, from Zeir Anpin is called Ruach, and from Nakavah is called Nefesh. Accordingly are their 5 levels of souls in each world from its parzufim. Each of the 5 levels of soul contains in itself these 5 levels. Each level also is made of 613 organs and sinews. For example, the Yechida of Atzilut is divided into the 613 organs and sinews. The sin of Adam caused Each of these 613 aspects further subdivide to 613 aspects. Each of these sources contains no less than 613 main sparks, each is an

individual soul. These are called the 613 main Sparks. Due to the sin of the Atz Dat (tree of knowledge), they were blemished, and they divided into even greater numbers. Now each of the 613 main Sources is divided up into up to 600,000 Secondary Sources, but there can be less . The 613 main Sources are not required to subdivide equally but All depends, all division is according to the level of blemish. There are those main sources that are subdivided into only one hundred and others into more than 600,000 Secondary Sources. This is also what happened with the 613 main Sparks within each and every one of the 613 Sources. Each spark subdivided into many Secondary sparks. As a result of the sin of Adam, instead of having 613 main Souls which subdivide into 613 main Sparks, we now have 600,000 Secondary Sources, that can subdivide into 600,000 Secondary Sparks for a total of 360,000,000,000 sparks.

. We learn from Safer Bahir the souls of the wicked can’t leave from here but must “gilgul”.

The main thing of Nanhaga (Divine guidance of the worlds) is involved in “gilgullim” (reincarnation of souls). There are 2 kinds of gilgullim of “Nashamot” (souls). According to the actions of man, “gilgul” is given for his tikun (correction). Souls need to work hard to fill lackings, and make a complete “tikun” (repairs). To each is a different “nanhaga” (Divine guidance-Providence). A soul may gilgul within a man at any time after birth and there are Souls that gilgul in a man’s body from the time of birth.

When a person is born, his Nefesh (Animal soul) enters him. Ideally at the age of 13 one receives revelation of their Ruach, If they do the work required. At 20 their Nashama becomes revealed to them. If they do what is required of them. Such a person successfully completes the rectification of all three levels of soul in a single lifetime. Such a person would not need to reincarnate ever again, at least not for the sake of personal rectification. However, few people ever achieve such. Most People because of sins must go through all their lives with only their Nefesh that they received at birth. If one does not act with proper righteousness, one never finishes building and completing their Nefesh, thus not being able to advance to the next steps of building and rectifying their Ruach and Nashama. Therefore they may require to reincarnate many lifetimes. If one does not completely rectify his Ruach, then his Nashamah will not enter him and he will remain with only his Nefesh and Ruach. Only the part of any level of soul that has yet to be rectified is vulnerable to damage from the impact of sin. If in one gilgul one aquires both levels of his Nefesh and Ruach and he damages both. Only his Nefesh must return in gilgul. But because he did damage in Yetzera (his Ruach) in this lifetime he may be punished severely. If one has a opportunity to do mitzvot (commandments) and does not, they may have to return in gilgul to do so. One who does not learn all 4 levels of Torah will require gilgul. A person is not complete until that he fixes and merits to take the level of soul “Yachida of Arich of Atzilut”. A person can blemish or fix sparks that are from their same source such as the left heel or left shoulder by his actions. But he does not effect soul sparks from other sources. One does not effect damage in all levels in all worlds, but damages done are very specific.

At times a Nefesh becomes rectified and purified to such an extent that it need not come back again with the Ruach for its rectification. Instead it remains above in a place fitting for it, “bound up with the Bundle of Life” (Shmuel 1:25:29). The Ruach then has to come back and reincarnate with the Nefesh of another person.

If a person rectified his Nefesh and came back to receive and complete his Ruach but sinned, it will not affect his Nefesh. For, this would force the Nefesh to have to come back by itself to become rectified once again. Rather, because he now has a Ruach, the sin will only damage the Ruach, and only this will require rectification. In other words, once the Nefesh has been completely rectified and he has reincarnated to work on his Ruach. He does not start from Square One once again. Rather, the Nefesh is protected against any further damage for otherwise, the rectification process would go on forever for some people. They will reincarnate together until the Ruach is rectified. Then the first Nefesh will come back with the Ruach in order to receive and rectify the Nashamah. Or, the Ruach may come back by itself with the Nashamah until the Nashamah is rectified, after which time all three of them no longer need to return and are instead “bound up with the Bundle of Life,” as is fitting for them.

A “Nefesh” is given 3 ”gilgulim” to begin ”teshuva” if it is not successful it is then destroyed from our people and descends to one of the 7 dwelling places of Gehenom to be forgotten for all generations.

One can even reincarnate from one species into another. Rav Nachunyah ben Hakana teaches By facing away, ignoring the commandments while in exile one can be “gilgul” as an unclean animal. In Sefer Haredim it is written that when a person reincarnates into an animal, beast, or bird they remember their past life. This (memory) causes much sorrow and pain, seeing how they have fallen from heaven, from the image of man to the image of a beast. Reincarnation also occurs in food. A food that was defiled, or which did not attain the goal that God prescribed for it, must be rectified. Thus vegetable matter is incarnated as a animal which in turn  a human being makes the tikun for it by eating it.

 

The Arizal explains that there are more than one type of gilgul (incarnation). Gilgulim that occur during the lifetime of a person are called ibur (pregnancy). These souls can enter one at any time after birth and the soul may stay with them for a moment or the remainder of a lifetime. Some mitzvos have the power to draw down the Nefesh of a righteous person whereas others can draw down the Ruach. The Arizal explained, a person can have up to four souls in his body at one time. Ibur can benefit both the host body and the guest soul. If the person maintains the appropriate level of righteousness the extra soul will stay with him. This could be for the rest of the host person’s life. If so the connection will remain even after death. And, that can help a person to achieve a much higher level of reward in the World-to-Come than he otherwise might have received on his own.

There are completely “New souls”, some of these souls were not included in the body of Adam when he sinned. They will receive their Ruach at 13 and their Nashama at 20. They are able to change their evil inclination to become like a angel. There are other souls which are still considered new, but they are not like those first mentioned. These souls are in no way bound by time in their ability to gain new levels. The only thing it depends on is merit. They are able to get a Nefesh of Atzilut before they are 13. This type of soul was in Kain and Abel. It cannot ascend to the level of Chayah and Yachida of Atzilut, but only Nefesh of Atzilut. These souls were in the body of Adam at the time of the sin, but did not descend to the klippot. There is another type of soul which did fall when Adam sinned. When parzufim were formed within adam these souls were placed back to back. Once they enter hachel Ahava of Bria they are then created anew face to face. In order to turn from back to back to face to face this is by “nesira”. Z”a must receive sufficient light so to enable the “shared” back to double. One for him and one for her. They are separated Sefirah by Sefirah till they are 2 separate parzufim (Z’a and Nakavah). This is the last step of the Nesira. Then they become as “New souls”. These souls do not easily come to sin. And in time they grow and add levels. According to the level of “lavush” (makiff) one can receive new levels of Soul. Lavush is a level between light and vessel. It is pennimi to vessels and chitzon to lights. It covers and dims lights preventing the vessels from shattering. The “levush” is Nh”y of a higher parzuf. 2 or 3 “nefashot” (souls) can incarnate in one man who is a “New soul”, but all the “nefashot” must be in a single bond together. 3 “ibor” incarnations can enter into the body of man to help him at a time. Including the host soul this is 4 souls in one body. Later he can acquire more ibor souls of a lower level and they become absorbed in his higher level souls from his root. The higher levels help the lower level souls make tikun, as their levels are interconnected. But he never has more than 3 “ibor”. After a man has made 3 gilgul and if he has not made tikun a sadeek will become ibor in him to help him complete his tikun.

A man who is gilgul as a woman because of sin cannot give birth to children with out great difficulty. To have children a female soul must enter her as a “ibor”, and then she can only give birth to girls. Only by great merit can a male soul enter the fetus.

The purpose of “gilgul” is to rectify blemishes of previous lifetimes and each successive incarnation manifests and rectifys new, different dimensions of the same soul. Know, that if a person merits obtaining his Nefesh (Animal soul), Ruach (Divine emotional soul), and Neshama (Soul of Divine intellect), and then blemishes them through sin, he will have to be reincarnated to rectify the damage. When he returns in a gilgul with his Nefesh and he rectifies it, his Ruach will not join him. This is because his Ruach remains blemished, and it cannot rest upon a rectified Nefesh. Therefore, his [blemished] Ruach will be reincarnated into another person, joining up with the Nefesh of a convert. The Neshama will likewise do the same. And the Nefesh that was rectified will receive a rectified Ruach of a righteous person who was similar to him in some of the particular good deeds that he performed. It will actually take the place of his own Ruach. Similarly, if he rectifies his [blemished] Ruach completely, then he will receive a Neshama from some righteous person, which will act in place of his own Neshama. This is the esoteric meaning of what the sages say: “Righteous people are greater in death than during their lifetimes (Sanhedrin 47a).” Now, after this person dies, his [own rectified] Nefesh will go together with this Ruach [of a righteous person] and through it [i.e. the Ruach] receive the blessing fitting for itself. It works in the same way for the Neshama with respect to the Ruach. After a person dies, they return in a gilgul and achieve tikun together.

In these later generations the Shechinah has descended to the souls at the level of the Legs of Adam. The souls of these later generations are from the Legs of Adam. These souls are exiled in the klipot, earlier (higher) souls have already been fixed. There are some men who cannot marry their soul mate as their female side is from חור the son of Miriam. These souls are sunk in the klipot and will not come out from there until the Messiah comes.

All the souls were originally within the body of Adam. Every one now must correct and establish their portion in the Body of Adam. Mashiah’s soul is from the sefira Keter it is the Source soul of all Yisrael’s souls. The soul of the Messiah will include all the souls of Yisrael, all 600,000, as they were prior to the sin of Adam HaRishon. A part of the soul of the Messiah directly corresponds to each individual’s soul. So every Jew must prepare that portion of the Messiah’s soul that corresponds to his own soul. This must be done until all has been rectified and His entire stature is complete.

The name Adam (Alf, Dalet, Mem) contains the first letters of the names Adam, David, and Mashiah. According to the teachings of the Holy Ar”i, Adam becomes David who will finally be reincarnated as the Messiah, as indicated by the fact that the initial letters of Adam David Messiah (alp, dalet, mem) spell Adam (אָדָם). All were contained within the soul of Adam.

May we merit to see such revelation soon with the coming of mashiach and building the Holy temple quickly in our days in rachamim.

DEEP TEACHING ON REINCARNATION (GIGUL)

THIS IS TRANSLATED FROM THE WRITINGS OF MOSHE CHAYIM LAZATTO (HE WAS A INCARNATION OF MOSES)

The main thing of Nanhaga (Divine guidance of the worlds) is involved in “gilgullim” (reincarnation of souls). There are 2 kinds of gilgullim of “Nashamot” (souls).

1) According to the actions of man, “gilgul” is given for his tikun (correction)

Souls need to work hard to fill lackings, and make a complete “tikun”. To each is a different “nanhaga”. These are the “gillgulim” of (within) Mattatro”n. The garment of the Shechinah (Divine Presence). All these gillgulim in Matto”t need to fix their six corners (emotional sefirot-Ruach). To do this they must become the aspect of a “servant or slave of God”.

(most incarnations are like this)

2) There are Nashamot (Intellectual souls) that gilgul to refine the Malchut (The Divine Presence in the earth). This is as the Avot (Abraham, Issac and Jacob), Noach and his sons. These are gillgulim for nanhaga, not to fix themselves, but the whole world. This is gilgul in the aspect of the Shechinah.

There are gilgul of and from the upper source (Moch Stima) of Adam and from the 2nd brain (avir and skull). Moshe and the Avot go out from here. From here is “chuk” (rulings) of gilgul involving all aspects, what will be born, according to the needs of the time.

There are times when things are not in tikun. When there is not merit to Yisrael, and their sadeek (Holy men) does not rule. It is like the connection is broken, God forbid. Then by the mercy of Heaven there is another connection made in a hidden way to help Yisrael. Then Z”a and Nakavah both descend to dress in Matto”t who is their servant. This is hidden below in a angel that includes all powers of angels. He is the sar (prince) of all angels. To him is all nanhaga of the world, he is called “Sar Olam” (prince of the world). This is the first and ancient Matto”t servant of Hashem. He is in the form of the likeness above. All that there is in the sefirot, there is in his powers. To him are all orders of the markava, but they are all disconnected. As there is not Godliness (below). He works for the needs to sustain the world, and recieves flow from Zu”n. By Zu”n in zivug dressing in him. Then his Markava is assembled, and he can provide for the needs of the world. For its minimal maintainance. But there is not seen there “ahavat Yisrael” or God (with this flow, providence). There is only what is needed of God’s concealed guiding of the world. God descends in hideness. This is like Matto”t is like the name of his Master, the name Sd”y. The secret of covenant of assembly. In the secret of connecting Israel, in this he does not (cannot) rule. Matto”t is completed in his own place, he takes power of the upper sadeek, to make zivug of Hashem. But this is all in hiddeness.

The upper yesod (foundation, gateway of energy) includes many supernal Hvyh in great power. For making zivig of Hashem. They are the secret of flow going in great love, all in the secret of supernal names. The orders of the powers and guidance of Matto”t includes many names of “temurah” ( letter exchanges) they all dress in their markava of Adon”y. This is the Markava of Yhv”h, to this markava the other side has no portion in. It is for Yisrael to build, assemble supernal construction. The world was only made to flow Kidusha, spreading out the Shechinah below. But the otherside rules by yetzer hora in the world, its damage and (control of ) the nations, and all that is enjoined in the Markava of Matto”t. As it guides nahaga in Klipot noga, which is “chol” (non Holy), sending flow to the stars then to this world. Even if in Matto”t klipot inhibit flow, a Sadeek does rule by it in minuchah (Shabot rest), without having to dress in klippa. or difficulty. On Shabot the sadeek rules, He is malchut (and he is from the Malchut). All Nanhaga below is the malchut. The refined Malchut is “minuchah” (Shabot Rest), as it needs no work. She actualizes the Yh”v. But the Nanhaga of Matto”t is called here “work”. It is nanhaga that is only as this world (appropriate providence), but all is for tikun of Yisrael (to achieve God’s ultimate purpose of creation). Matto”t was created for nanhaga of the slave Hashem put to do the work of this world. It is in the Malchut (sadeekem). This is the difference between God’s children and his slaves. This is as sadeekem and angels. Sadeekem by love cleave in the shechinah in “zivug” (union) in all their actions. But with Matto”t and the rest of the angels there is no devekut (cleaving) or zivug (joining) at all. They are called standing under the Shechinah raising her. Ruach Hakodesh is the aspect of Nashama, mammash of malchut. It is aspect called Nashama of Sadeek that is involved in all nanhaga. This Malchut joins in the Nashamot of men. Nishmat (souls) of Sadeekem are Ruach HaKodesh and Revelation of Elohut (Godliness). To Nashamot this is the “crowns in the heads”, “delight from ray of the Shechinah”. Without this it is impossible to comprehend Elohut. There are many ways to reach Ruach HaKodesh. There are those who have much and those with little, and to those to whom it is completely hidden. But it is always there to guide Yisrael. All who are fit to have rest upon them as in Tanna DbeEliyahu “Even a slave can have rest upon him Ruach haKodesh. So it is always written “do not work as a slave (he is the lowest level). Ruach HaKodesh is received according to one’s yichus (relationship) to Malchut . Yichus to the Malchut (above) by the sadeek is according to how refined the Sadeek is in their 6 corners (Ruach, emotional soul). Because of din of Tuma there is not found ruach ha kodesh. It is only found in Nashamot Gadolot (Big Nashamot). But at times for the needs of nanhaga it can descend into lowly Nashamot, as a slave. But not the Nashama of a Sadeek as they have Ruach HaKodesh. Because of this their Nashama is free from having to occupy in such work.

The female slave in parsha mishpatim is the “am haAretz” (common man) that dresses in the good of klippa Noga. The mother, slave and handmaid are souls of Bria, Yetzera and Asiyah. At times a Nashama is sent without a garment in the secret of “Yhv”h is a man of war”. Whether a Nashama is a mother or hand maid the source that is sending this nashama dresses it in angels. This is the secret of the “man Gavrial”, as the source of his (the mans) garment, is in him (this Angel). It, his source is from the side of Givurah so to subdue the other side so that it cannot overcome him. But their Nashama are uniquely from the givurah even before being sent in garment of the angel, so the other side is subdued by him much more than by other souls. But the body of this Nashamah is from the right side. These bodies of the right side illuminate with the light of their nashamot. This is their tikun. While bodies from the left side find tikun in being subdued by their Nashamot.

gilgulim” (Reincarnation)

Mishpotim Bs”d

Our parsha begins “and these are the judgments that you shall set before them”. Concerning this R. Shimon in the Holy Zohar begins to reveal the secrets of “gilgulim” (reincarnation). Most of this parsha in the Zohar concerns “gilgulim”. Evidently this is a good time to delve into “gilgulim” so let us learn. R. Shimon begins by informing us that the “judgments” referred to in the above verse referred to the punishments involved in one’s incarnation in this world. In general its better not to have to come down here, its better “upstairs”. We learn from Safer Bahir the souls of the wicked can’t leave from here but must “gilgul”.1 The Ar”i teaches that Torah is the source and root of the essence of light of the Nefesh, Ruach, Nashama, Chayah and Yachida. It spreads out in every parzuf. It is light of the Ayn Sof. A man occupied in the Torah gives delight to his creator when he does it for its own sake, and guards the commandments. This man when he leaves this world his soul will find rest and not require “gilgul” (reincarnation).2 In commentary on Zohar on proverbs its taught Man will be forced into ”gilgul” (reincarnation) if he does not learn Kaballah. Not every man has a ”segulah” (help from above) to learn the Kaballah of the Ar”i. One can loose their reward over this. But there is no danger in learning the Kaballah of Rama”k. Every one is obligated to this.3 The Zohar explains that actions of Holiness produce a breath for the soul that is an intercessor for him above. The Holy breath after the body is disposed of becomes a breath giving life. It becomes his ”Yesod”, the gateway to the quality and quantity of the light which his soul lives by and delights. Like a seed sown it guides the departed soul to be bound in the supernal glory of the bundle of life. A secular profane action causes the soul to be cast as a ”stone in a sling” when it leaves this world. (it becomes a ghost) Preventing its accent to Gan Aden. This soul cast as a ”stone in a sling” has no rest. This is the worst punishment. There is a Nefesh that is cut off with its body. There is also a Nefesh that is cut off, but not its body. A Nefesh that has “corait” (cut off) cannot return to its place above that it would of had if it would have been a worthy person in this “gilgul” (incarnation). Its Ruach also has no rest. Its Nefesh also has no Divine pleasure. Its only as any animal.4A “Nefesh” is given 3 ”gilgulim” to begin ”teshuva” if it is not successful it is then destroyed from our people and descends to one of the 7 dwelling places of Gehenom to be forgotten for all generations.5 Rav Nachunyah ben Hakana teaches By facing away, ignoring the commandments while in exile one can be “gilgul” as an unclean animal6

The Aor Yakar teaches that the names of men show concerning their eternal qualities. It also shows concerning one’s magidim (angelic teachers). From names it possible to determine the number of ones gilgulim. By arousal there is raised mym nukvin (lower arousal) and there descends mym duchrin (upper arousal) and accordingly is their magid . It was like this Rebbe Shimon saw Rav Hamnuna. He came down to teach R. Shimon secrets of gilgulim in our parsha.7

Many books have been written explaining the teachings on the subject of ”reincarnation” or gilgul (גִלְגוּל). These books explain when and how reincarnation takes place and give details regarding many soul-roots and how we find them reincarnated in the Bible and afterwards in the time of the sages, and even in latter generations. The purpose of “gilgul” is to rectify blemishes of previous lifetimes and each successive incarnation manifests and rectifys new, different dimensions of the same soul. Know, that if a person merits obtaining his Nefesh (Animal soul), Ruach (Divine emotional soul), and Neshama (Soul of Divine intellect), and then blemishes them through sin, he will have to be reincarnated to rectify the damage. When he returns in a gilgul with his Nefesh and he rectifies it, his Ruach will not join him. This is because his Ruach remains blemished, and it cannot rest upon a rectified Nefesh. Therefore, his [blemished] Ruach will be reincarnated into another person, joining up with the Nefesh of a convert. The Neshama will likewise do the same. And the Nefesh that was rectified will receive a rectified Ruach of a righteous person who was similar to him in some of the particular good deeds that he performed. It will actually take the place of his own Ruach. Similarly, if he rectifies his [blemished] Ruach completely, then he will receive a Neshama from some righteous person, which will act in place of his own Neshama. This is the esoteric meaning of what the sages say: “Righteous people are greater in death than during their lifetimes (Sanhedrin 47a).” Now, after this person dies, his [own rectified] Nefesh will go together with this Ruach [of a righteous person] and through it [i.e. the Ruach] receive the blessing fitting for itself. It works in the same way for the Neshama with respect to the Ruach. After a person dies, they return in a gilgul and achieve tikun together.

According to the teachings of the Holy Ar”i, Adam becomes David who will finally be reincarnated as the Messiah, as indicated by the fact that the initial letters of Adam David Messiah (alef, dalet, mem) spell Adam (אָדָם). All were contained within the soul of Adam.

May we merit to see such revelation soon with the coming of mashiach and building the Holy temple quickly in our days in rachamim.

1. 1Safer Bahir p.78

1. 2safer lecutim-ar’i p.427

1. 3Midrash on Zohar Mishley p.138

1. 4zohar smot 59a, Trumah p.142b

1. 5Midrash on Zohar Mishle p.137

1. 6safer ha paliyah

1. 7Aor Yakar Barashit p.78

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From another world-for real !

September 13, 2009, 9:46 am | Edit this

Filed under: Garden of Eden, Riencarnation, spirits, worlds, Zohar

THE BEGINNING OF manuscript IS MISSING.

What we have here is all that we merit, the rest of the ancient text has been concealed from this generation

They spoke with each other what they could not speak before this. They emerged from that opening and sat in the garden underneath the trees. They said to each other, Since we were here and saw all this, if we die here, we will most certainly attain the World to Come. They sat down. A sleep fell upon them. In the meanwhile, the one appointed (a supernal Holy spirit) came and woke them up. He told them to get up and go into the orchard outside. They went out. They noticed the scholars of the word of GOD, who talked of this verse: ”In this wilderness shall they be consumed” (Numbers 14:35), but not in another place, THAT IS THAT THEY WILL MERIT THE WORLD TO COME. ”And there they shall die” , but not in another place, MEANING THAT THEY WILL HAVE THE LIFE OF THE WORLD TO COME. That concerns the bodies – THAT EVEN IN THIS WORLD, THEY WILL ONLY DIE FROM THE ASPECT OF THE BODY – but not their souls, WHICH WILL BE similar to the denizens of the Garden, MEANING THE SOULS WILL MERIT THE GARDEN OF EDEN.

As there are souls which as its written in the bible are “cut off” :

For it is the life of all flesh; the blood of it is for its life; therefore I said to the people of Israel, You shall not eat the blood of any kind of flesh; for the life of all flesh is its blood; whoever eats it shall be cut off.” (lev 17)

This is referring to even in the upper world. The merit of the soul is given to another and it as a individual soul ceases to exist. It will not be given a chance at another incarnation. It has wasted all its chances.

The appointed one told them to leave. They left with him. He asked them, Did you hear something on that level? They said, We heard that a voice was saying that whoever stops shall be stopped, whoever curtails shall be curtailed and whoever curtails shall be prolonged. He said to them, Do you understand what this means? They said no. He said to them, Did you see that great eagle and that child that picks grasses? This was Rabbi Ila’i from Netzivin, he and his son. They arrived here and they saw him and his boy and this cave. As soon as they entered into this darkness, they were not able to stand it and died.

That child, his son, stands daily in front of Betzalel (the man who by the Holy spirit made the tabernacle in the desert), when he descends from his high School, and said to him three things, prior to Betzalel’s divulgence of the concealed secrets of wisdom. All his sayings are concealed secrets, since ”neither has the eye seen, that Elohim, beside You” (Isaiah 64:3). That is what is said: Whoever stops, shall be stopped means whoever ceases from the sayings of Torah in order to speak of vain matters, his life will be ended from this world. His judgment remains for the World to Come. Whoever curtails shall be curtailed means that whoever cuts short the Amen and does not extend it leisurely, BUT SAYS IT ABRUPTLY, shall have his life shortened in this world. Whoever curtails shall be prolonged means that whoever said Echad (Eng. ’One’) must hurry with the Aleph OF ECHAD and shorten its pronunciation, and not dally with this letter at all. Whoever acts this way shall have his life extended. (this is referring to the mediation on the oneness of God in all creation)

THE APPOINTED ONE told them, Go out from here. You are righteous AND DESERVING A HIGHER LEVEL. They emerged. The appointed one presented them with a rose, WHICH IS THE SECRET OF manifestation of the Divine presence IN THE ASPECT OF Divine creativity and inspiration. When they left, the opening of the cave was concealed and was not visible at all. They noticed the eagle, WHICH IS THE SECRET OF THE FACE OF AN EAGLE in the Divine Chariot (see the vision of Ezekial) from which souls are emanated and other energy, which descended from a tree and entered into a different cave. They inhaled the scent of the rose, AS THE ILLUMINATION OF Divine wisdom IS CALLED SCENT, and entered there. (certain scents can effect your mind) They discovered the eagle on the mouth of the cave. He told them, Enter friends, the truly righteous, since I have not felt the gladness of having company since the day that I have been here, except through you.

They entered another orchard, MEANING TO ANOTHER LEVEL, and the eagle was with them,. When they arrived at those scholars of the Mishnah (a compilation of ancient oral teaching explaining the Bible) , the eagle converted back to the shape of a man, MEANING TO THE SECRET OF THE FACE OF A MAN with a glowing robe like them, and sat together with them. He said to the MISHNAH SCHOLARS that were seated, Give honor to the Mishnah scholars that arrived here, since their Master shows them great wonders. One of them said to them, Have you a sign THAT YOU ARE WORTHY OF BEING HERE? They replied, Yes. They slipped out two roses and smelled them, THEREBY ALLUDING TO their Holy actions AND Divine understanding they possessed THAT ARE COMBINED TOGETHER IN THE SECRET OF THE TWO ROSES. They said, Be seated, deans of the school. Be seated, truly righteous men. They held on to them and they sat. At that time, they learned from them thirty Divine ’laws’ that they did not know of before, and other secret meanings in the Torah.

They then returned to the sages, and they found them studying and saying: ”I had said, ’You are angels (Heb. Elohim), all of you sons of the most High, Nevertheless, you shall die like men, and fall like any prince ’” (Psalms 82:6), MEANING ”I had said” during the time when you acted before listening, for “You are Elohim…” However, since you were drawn after your bad inclination, “nevertheless, you shall die like a man…” (Ibid. 7), just like the death of man brings him to dust in order to erase the bad inclination in his corpse. It is that bad inclination that dies and decays within.

Rabbi Ila’i said to them: truly righteous men, enter and see, since permission is given to you to proceed to the area where the veil is spread. Praised is your lot. They rose and entered a place where there were scholars of secrets, whose faces were bright as the sunlight. They said: Who are these? He said to them: These are the Agadah scholars, and they properly see the light of the Torah, daily. They remained and listened to several new illuminations in the Torah, but were not given authority to join with them.

Rabbi Ila’i told them to enter another area and look around. They entered into another garden and also saw, BESIDES OTHER THINGS, people digging graves. Immediately they die, and immediately reincarnate with bright holy bodies, SINCE THESE WERE THE DECEASED OF THE DESERT. They said to him, What is this? He replied to them, They do this every day and, when they die, the evil filth which they received before immediately decays. They quickly rise up with bright new bodies, with these holy bodies that they had when they stood on Mount Sinai, exactly as you see THEM, since all stood on Mount Sinai with bodies totally free of dirt. As soon as they drew upon themselves the Evil Inclination, they again had other bodies other than the bodies they had prior to that, strange bodies – MEANING THAT THE FILTH OF THE SERPENT WAS AGAIN UPON THEM. About this, it is written: ”And the children of Yisrael stripped themselves of their ornaments by the Mount Horeb” (exudus 33:6).

The souls that heard the voice of God on Mount Sinai became refined to a tremendous level , but when they sinned by the golden calf , which is a mystery in of itself they fell from that level. They lost their spiritual “ornaments” they got at Mount Sinai. It is possible to attain these “ornaments” once again while in this world through great spiritual works, and behavior of selflessness and self sacrifice.

A voice stirred and said, Go and congregate there. Aholiav stands on his spot and there are chairs before him. Suddenly, everything disappeared and they saw nothing. They remained alone under the trees in the garden. They noticed another door. They entered there, saw a chamber and sat down there. There were two youths there. They raised their eyes and saw a dwelling that was embroidered in all the kinds of artistry and colors existing in the world. On it was spread a curtain of sparkling light, at which the eyes were not able to gaze. Beyond that, they saw nothing.

To be continued ………………………………………………



DEATH NEED NOT BE FINITE

Vayichi Bs”d

Why is the parsha “Chayah Sara” (the life of Sarah) where Sarah died ?. Why is our parsha called “vayachi” (and lived) when in the parsha Yisrael passed away. Because it is as is said a sadeek is more alive when he has departed from his body, then when he has a body in this world. As it says in Perke Avot this world is just a corridor leading to the inner chamber. As only in this world does one have the opportunity to gather provisions for the other world. Provisions they will take with them when they meet their creator on the day of great reckoning as spoken of by Rebenu Bachyah.

In the Zohar HaKodesh we see that one is aware of things near the time of their passing more than at other times. We see this reflected in the parsha as it says “ It was told Yaakov that Yosef was coming into his chamber. Who told him ?, maybe this was by Ruach ha Kodesh. We also see this from the verse ”And Jacob called to his sons, and said, Gather yourselves together, that I may tell you that which shall befall you in the last days.” One does have a higher awareness at the time of their passing. Yet the same verse concludes “Yisrael strengthened himself and sat up on his bed.” It is known that Yisrael is the name referred to Yaakov when he comes to a state of consciousness which is like Shabot, when he has minuchah (rest) from feelings of all anger and pain, but exists in a state of serenity as is tought by the Aor ha Chyim. In this one sentence where Yisrael speaks he goes from being Yaakov to Yisrael. As is mentioned before a person has a higher awareness at the time of their passing. How blessed is the passing of those who have prepared themselves to see the Shechinah. As this has been the only object of their life. Rabbi Snair Zalman said when the Russians put a gun to his head threatening him “ I have one God and 2 worlds”.

A man who sins and recieves “corait” (cut off) causes the cord of his nashama (Soul of Divine intellect) to be separated from him, leaving him only with a ruach ((Soul of Divine emotions) and a nefesh (animal soul).1 The gematria of corait=rashiam(evil doers). Rashiam turn mercy to judgment, sadeekem (Rightious person) do the opposite.2 The lowest place in

Gehenom (Hell) is called “Avadon”. Where souls never rise from but parish, heaven forbid, as when a soul receives “corait” all aspects of the nashama are cut off. “Rashiam” can take another person’s portion in Gehenom in addition to their own.3 Sadeekem when they pass on from this world see the light of the wheel of intellect. His nefesh is separated from his body according to the level of his cleaving in the light, he sees the light according to his Merit. 4 30 days before one dies there goes away then the makiff (Surrounding light) of their Nashama. In the moment he dies they all return. If the man passing is a Sadeek (Rightious person) there is a great “yichud” (unification) below of sparks and of surrounding lights.5 “Chuchamim” die in a way by which they are not slaughtered in a way disfiguring them with disease as others.6 If someone is buried on the day his soul departs in the Holy land the spirit of impurity has no dominion over over him at all. All who die do so by the angel of death, except those who die in in Aretz Yisrael (Land of Israel), who die by a angel of mercy. They ascend into “Kodesh Elyon” (Supernal Holiness)7 All buried in artz yisreal are as buried under the alter and are thus atoned for.8 One who lives outside “Aretz Yisrael” draws upon themselves a strange “Ruach”,one of impurity. When they die if their body is brought to “Aretz Yisrael” this is a abomination. They defile the land.9 The day of one’s death is called day of YHV”H.10 When the soul is ready to leave its body. It then asks leave of each limb, and its separation from the body is only with great violence. As it says in the Song of Songs “ Love as strong as death, jealousy as cruel as the grave”.11

The aspect of Yaakov called Yisrael is when He is at the level of not serving Hashem from emotions alone, but also with Divine intellect called Nashama. This is truly a thing beyond this world. This level of consciousness Allows one to live beyond the ways of this world. One who has attained this level called “Yisrael” lives in the upper worlds while still in this world, and continues after this life thus. His passing in “death” is as going from one room to the next. Or as the Gemora describes it that the passing of the righteous is like lifting a hair up that is floating on a cup of milk. While the passing of the wicked is like the removal of a hair from a course brush. As all they knew in life was this world, their body and its desires. One who has spiritual desires and actions while in this world continues with these in the life in the next world so its said in the Gemora “Yaakov did not die “.

Next Yisrael blesses Yosef, but before he does he says concerning Yosef’s sons מיאלה (who are these ?). These are the same letters as Elohem”e. It is a permutation of the letters of Elohem”e . Concerning מ”י the Sni Luchot ha Brit says that this name is the source of the Divine name Elohem”e. The Zohar tells us אל”ה refers to all created things. Thus Yisrael when seeing Yosef’s sons says מי אלה. Meaning that Yisreal when seeing Yosef’s sons designates them as being closely attached to the root of the creation in Elohem”e. As it will be through nature that Mashiach ben Yosef shall and may it be soon prepare the Jewish people by uniting them as a nation to contend with the natural enemy of Mashiach ben Yosef, Asev. By this we will be ready for the coming of Mashiach ben David, and may this be soon. Since the coming of Mashiach ben Yosef precedes that of the coming of Mashiach ben David. Yosef is blessed first. It says in Thilim “Who leads Yosef like a flock”. The sages learn from this that all Yisrael is called Yosef. Yisrael blesses Yosef saying “ The angel who redeemed me from all evil shall bless the lads”. By this blessing all Yisrael is redeemed from all evil, as shown before that all Yisrael is referred to as Yosef. So may is be that soon we see this blessing fulfilled with the revelation of mashiach Ben Yosef destroying our enemies and the arrival of Mashiach ben David and the build of the Holy Temple quickly in our days.

1safer lecutim-ar’i p.85

2shar mimori chazal-ar’i p.59

3Safer Hachalot-gr”a p.6,Patachy Chotom p.224

4safer ha paliyah

5Mishnat Chassadim

6Sulam on Zohar Tzav

7Sulam on Zohar Trumah p.121a

8Shoshon Sodot

9Sulam on Zohar Achray Mot p.72b,Trumah p.141b

10Zohar Vayikra p.217a

11Zohar Barashit p.244b

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“THE SECRET OF YHV”H IS WITH THOSE WHO FEAR HIM”
November 13, 2013, 3:19 pm
Filed under: Psalms, Zohar | Tags: , , ,

In addition to King David, there is a tradition found in the Talmud in Bava Batra 14:B that ten elders wrote portions of the book of Psalms these include ;

  1. Adam Psalm 92
  2. Malkitzedek Psalm 110
  3. Abraham Psalm 89
  4. Moses Psalms 90-100
  5. Heiman Psalm 88
  6. Yeduthun Psalms 39,62, 77
  7. Asaph Psalms 50, 73-83
  8. Assir ben Korah Psalms 42, 49, 78, 84, 85, 88
  9. Elkanah ben Korach Same as above
  10. Aviassaph ben Korach Same as above



DEEP SECRET OF SUCCOT
September 18, 2013, 10:44 am
Filed under: succah, Succot | Tags: , , , , , , , , , , , ,

 

UPDATED Oct 8 2017

SUCCOT בס”ד

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

 

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

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

 

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

 

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

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

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

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

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

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

1Tractate Bava Batra 74b,Zohar Chayah Sara p28

This is the NEW NEW STUFF

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

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

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

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

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

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

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

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

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

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

1Lekutey Mahoran p.58

2Avodat Yisrael p.1

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

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

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

Its written :

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

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

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

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

The 4 Species – Lulav branch stands taller above the others

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

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

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

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

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

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

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

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

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

Etrog- corresponds to the heart

Lullav- corresponds to the vertebra

Hadassim- corresponds to the eyes

Arravot- corresponds to the mouth

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

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

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

Concerning the Succah itself.

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

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

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

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

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

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

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

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

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

Have a happy holy Holiday !

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

A Succah must be at least 10 “Amot” high

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

This is :

י is 10 sefirot (energy of Height)

ה is 7 sefirot (energy of width)

ו is 10 sefirot (energy of Height)

ה is 7 sefirot (energy of width)

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

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

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

 

 

These are the potential energies we have to work with.

70 includes all the power of all the

angels that work things in this world.

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

(Here is more on this infinite Wisdom)

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

1.

1Sulam on Zohar Vayikra p.20a

1.

1Sulam on Zohar Vayachal p.209b

1.

1Safer HaKanah

1.

2Tefilot Ramcha’l #303

By the Arba minim (4 Species) we can

access all these energies and reveal them

for the betterment of the world and our selves !

Check out the book store

We will teach you to see and

hear and do things few Humans

have accomplished !

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

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

Torah= Succot is Secret of the mouth of GOD

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

Torah= Succot is Secret of the mouth of God

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

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

Torah= Succot is Secret of the mouth of God

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

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

תורה= (611)= הדבש יכפר

Torah= the Honey that will atone

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

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

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

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

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

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