Godssecret's Weblog


HERE ARE THE NEW REVEALED WONDERS SECRETS OF THE TORAH !
June 20, 2019, 12:50 pm
Filed under: Archaeology, History, Mysteries, Origins, Abraham, Aviram, Babylon, Benjamin, Breastplate, Culture, Datan, Egypt, Elitzaphan, Ephraim, Ever, Family, Genesis, Golden Calf, Great Dispersion, Habiru, Heb, Uncategorized | Tags: , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , ,

TORAH FROM

ירושלים JERUSALEM

THE HOME OF THE SHECHINAH !

From our perch above the abyss

of Jewish destruction

by assimilation and intermarriage,

a few determined Jews shout out loudly

“Moshe is true

and his Torah

is true.”

59

 

 

GOD created man in goodness, but he is OBLIGATED to guard himself from the external evil of which he is a part and reveal the goodness he has within !

AND INSTRUCTION :DISCREPANCIES IN TORAH, SCRIBES, TIME, Torah SEFIROT PARZUFIM PROVIDENCE | , ,, , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , ,

DEEP SPIRITUAL SECRETS ABOUT MUSICThere are 10 TYPES OF SONGאשרי Is the first type of song is Ketter2nd type of song is שיר (song) this is Chuchmah3rd third (type of song) is ברכה (blessing), this is the upper Shechinah (Binah) about this is said, “my soul will bless Hashem” (Psalms 103:1), from her a man is given his neshamah.The 4th (type of song) is מזמור psalm and this is the right arm, as it is written, “מזמור A psalm, sing to Hashem a new song because wonders he has done, let his right hand save us” (Psalms 98:1), about this is said, “your right hand saves us” (ibid. 60:7)5th type of song is נגון (melody)The 6th type of song is הללויה Halleluyah

Tags: , , , , , Bible codes, Gematriamathematical anomaly  , , amenDivine namesiborIbor yearKaddishLeap yearmeditationparzufimprayerShabotSmittahyichudimzivug

READ HERE https://godssecret.wordpress.com/2009/11/16/deep-spiritual-secrets/

 

 

2)JANUARY 9TH 2019 ALL THE LIGHTS

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

The oar Ha Chyim taught that “kayin” knew of the arms and feet of the earth. So he didn’t need to lay a hand on Abel to kill him. The four sides of the shechina (Divine presence) are according to the four flags of the “midbar”, and so are there four groups of Jews safardim, askanazim Catalonians and Italians. Cohen cooresponds to tohu, Levi to Vohu and Yisrael to chosech (darkness). All yisrael nourish from a light that is so bright it appears as darkness. The lights are revealed by raising up sparks through mitzvot and acts of kindness. Then new lights decent from above to the nefesh ruach nashama chayah and Yachida (levels of the soul) to each man accordingly.

 

READ HERE https://godssecret.wordpress.com/2019/01/09/all-the-lights/

3) JANUARY 10TH 2019 – The SECRET OF HOW PRESIDENT TRUMP GOT ELECTED IN DETAIL —

THE AMAZING MERIT OF “SADAKAH” (CHARITY) AND ACTS OF KINDNESS FOR RELIGIOUS JEWISH PEOPLE BY GENERATIONS OF THE TRUMP FAMILY  !

MORE https://godssecret.wordpress.com/2019/01/10/the-amazing-merit-of-sadakah-charity-and-acts-of-kindness/

4)THIS WILL BE THE MOST IMPORTANT LIFE CHANGING  LINK FOR ‘YOU’ OVER 30 YEARS WORK–***—My FREE BOOK GO BEYOND FAITH TO “KNOW” GOD^^^^^ BY EXPERIENCE GOD’S SECRET – YOU WILL BE AMAZED ! ! ! ”  

“Ladder to Supernal Consciousness”A overview of everything, Including :1)The Owner’s Manual to Prosperity and the Soul for Hindus, Christians,Jews, Buddhists, Muslims and anyone else 2) “The Definitive Biblical phenomena” 3)The Souls speak 4)”The Owner’s Manual to the Soul” Part 1 The Gate 5)“The Owner’s manual to the Soul” Part 2 THE KABALLAH 6) “The Message”7)The Book of the Angel Mattatro”8)“Book Of ELOHEME”9)“Teffilin The Owner’s manual”10)THE MYSTICAL HOLY SHABOT11)“The Divine structure of unfolding of Heaven and Earth” 12)”The book of “יהוה Yhv”h 13) “Markava” The Divine chariot– DOWN LOAD -My FREE BOOK HERE https://drive.google.com/open?id=0BxWd7M1okER6RVJFbExzQ3dSY0k

5)DECEMBER 30 2018Oldest known 10 Commandments are in America, in Ancient Hebrew Script-From time of king Solomon Tags: , earliest 10 Commandments in america, Archeology

 read here – https://godssecret.wordpress.com/2009/06/14/oldest-known-10-commandments-is-in-america-in-ancient-hebrew-script-from-time-of-king-solomon/

6)-APRIL 7TH 2019  PARSHA Metzora- BIBLICAL LEPROSY IS NOT LEPROSY ,   Through a spiritual treatment to a physical ailment the Torah in our parsha alludes to the roots of illness and spiritual healing.  Physical well-being is linked to spiritual balance. When a person is out of balance spiritually the flow of God-given life force which sustains all of existence is restricted. This appears as physical illness. On the skin of the person with tzaraat is sores called a “nega.”, oneg (bliss) and nega (affliction) have the same letters.. We see from this that afflictions come by taking delight in forbidden things or not taking delight in those things that the God commands. As the sages teach in tractate Sotah all curses come only on account of a lack of hap­piness in Divine service.

Spiritual defects expresses themselves as physical illness, as in the case of tzaraat. With more serious illness (spiritual defects) treating the physical symptoms alone will not be enough and the illness can return, God forbid. One needs to treat the root of the problem.

Physical approaches to the treatment of illness are important but consciousness and lifestyle changes are needed for true tikkun (repair) to occur.

One must restore spiritual balance to “remove” the problem.

Know further spiritual imbalance leads to new growth of illness (at some time) God forbid. Unless one works to correct the problem. How much better that will be !

read MUCH more herehttps://godssecret.wordpress.com/2014/03/27/parsha-tazria-biblical-leprosy-is-not-leprosy/

 

, , , ,

 

7)JANUARY 8TH 2019 — YOU NEED TO STAY ALIVE TO DO TORAH – 15 Health Problems Linked to Monsanto’s Roundup

Monsanto invented the herbicide glyphosate and brought it to market under the trade name Roundup in 1974, after DDT was banned. But it wasn’t until the late 1990s that the use of Roundup surged, thanks to Monsanto’s ingenious marketing strategy. The strategy? Genetically engineer seeds to grow food crops that could tolerate high doses of Roundup. With the introduction of these new GE seeds, farmers could now easily control weeds on their corn, soy, cotton, canola, sugar beets and alfalfa crops—crops that thrived while the weeds around them were wiped out by Roundup.

In the nearly 20 years of intensifying exposure, scientists have been documenting the health consequences of Roundup and glyphosate in our food, in the water we drink, in the air we breathe and where our children play.

Eager to sell more of its flagship herbicide, Monsanto also encouraged farmers to use Roundup as a desiccant, to dry out all of their crops so they could harvest them faster. So Roundup is now routinely sprayed directly on a host of non-GMO crops, including wheat, barley, oats, canola, flax, peas, lentils, soybeans, dry beans and sugar cane.

Between 1996 – 2011, the widespread use of Roundup Ready GMO crops increased herbicide use in the U.S. by 527 million pounds—even though Monsanto claimed its GMO crops would reduce pesticide and herbicide use.

Monsanto has falsified data on Roundup’s safety, and marketed it to parks departments and consumers as “environmentally friendly” and “biodegradable, to encourage its use it on roadsides, playgrounds, golf courses, schoolyards, lawns and home gardens. A French court ruled those marketing claims amounted to false advertising.

In the nearly 20 years of intensifying exposure, scientists have been documenting the health consequences of Roundup and glyphosate in our food, in the water we drink, in the air we breathe and where our children play.

They’ve found that people who are sick have higher levels of glyphosate in their bodies than healthy people.

They’ve also found the following health problems which they attribute to exposure to Roundup and/or glyphosate:

ADHD: In farming communities, there’s a strong correlation between Roundup exposure and attention deficit disorder (ADHD), likely due to glyphosate’s capacity to disrupt thyroid hormone functions.

READ MORE HERE

https://godssecret.wordpress.com/2019/01/08/15-health-problems-linked-to-monsantos-roundup/

8)DECEMBER 30 2018 BE CAREFUL WITH THE “RAV” he may be “EREV RAV”, Tags: , , erev rav-mixed multitude,Rabbi Akiva.4 out of 5 who left Egypt with Yisrael  were not Jews 5 aspects “Erev Rav” Read here https://godssecret.wordpress.com/2012/06/17/be-careful-with-the-rav-he-may-be-erev-rav/


Its now 2018,1948 years since the Holy Temple was destroyed thats a  long time to be homeless and is both disrespectful and disgraceful.”  It is not a coincidence The State of Israel was established in 1948 and Avraham Avinu was born in 1948 of the Biblical calendar ! The Holy Temple in Jerusalem is where God’s presence was most revealed on earth- may we see it again soon !

 

 

SEO Company Burbank



PARSHA Titzaveh – FLOWING THE DIVINE ENERGY

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”.

Holy sparks are in every thing, a soul is a spark of The Divine similarly, every angel. Some sparks are not souls nor angels, they are all spiritual energy.

By Adam and Chava sinning with the Tree of Knowlege, their souls shattered into the sparks that fell below. Here is a analogy that will help explain this concept. A glass vessel falls to the floor and shatters into many pieces, all over the place. This is so with the sparks of Holiness. Currently, these sparks are trapped, surrounded by klipot (husks; shells) of the other side nourishing because of the sin of Adam and Chava with the Tree of Knowlege and our transgressions. Adam and Eve’s souls were huge their souls shattered into millions and millions of sparks. When there is sin, the soul falls, each time we are guilty of the sins the soul falls drops down falling even further as more sparks get dispersed.

Currently many of these sparks surrounded by klipot (husks; shells) are waiting for their tikkun (fixing). They are waiting to be liberated. Each person’s soul is connected to specific sparks in the world, others not so much. Do the will of God and liberate these sparks from these places. As we see when it says,

God establishes the footsteps of man, and He will favor his way” (Psalms, 37:23). This teaches us that God decides where our feet are going to take us. We then only need to do at these places whats is expected of us and then will the sparks get liberated and elevated to their source in Holiness. Right now, these trapped sparks are nourishing all the “klipot” which are the bad “middot” (character) traits and evil forces. We need to break these “klipot” and rescue their sparks taking them from the dominion of the “klipot” and putting them back again involved in Holiness. These sparks become one with our souls which strengthens us spiritually and the worlds also according to the system of unfolding called “histashalut”. 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 at a “Miscon” condensed in one person, that would be very bright.

May this Divine desire bring Mashiach soon in Mercy.

 



Astrological signs arrangements for future study E”H
July 2, 2018, 2:42 pm
Filed under: Uncategorized | Tags: , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , ,

Twelve Tribes with the twelve

bloom blooming blossom blur

Photo by Pixabay on Pexels.com

In Yalkut Shimoni (Shemot 418),

The tribe of Yehudah was in the East, together with Issachar and Zevulun, and corresponding to them above are Aries, Taurus, and Gemini… The flag of Reuben was in the South, together with Shimon and Gad, and corresponding to them above are Cancer, Leo, and Virgo… The flag of Ephraim was in the West, together with Menashe and Benjamin, and corresponding to them Libra, Scorpio, and Sagittarius. The flag of Dan was in the North, together with Asher and Naftali… corresponding to them are Capricorn, Aquarius, and Pisces…

Another version puts the tribes in order of birth as opposed to their encampments in the wilderness. Thus, Reuben is Aries, Shimon is Taurus, and so on. A third version follows the order of birth, but starting from Rosh Hashanah, so Reuben is Libra and Shimon is Scorpio, etc.



July 1, 2018, 12:51 pm
Filed under: Uncategorized | Tags: , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , ,

lets

In The Torah written in “black fire on white fire”: Within the “black fire”

a number of texts say that the Torah of White Fire is The Primordial Torah the Torah of Black Fire is its outward expression, as a “commentary” on the White Fire. Here we read how the primordial Torah was beheld by Adam in the Garden of Eden, but because of his sin, the Torah was jumbled—its letters rearranged, more prohibitions added, and mystical secrets removed. Mashiach will restore the world to a state of Eden, and with that reveal the original Torah of Creation, the Torah of White Fire.

 



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

A

UPDATED  NOVEMBER 28 2018

TURNIN

TURNIN

TURNIN

TURNIN

TURNIN

TURNIN

TURNIN

machpelah

PARSHA Toldot

Our parsha is called “Toldot” (off spring). We see a pattern imerging Isaac, like Abraham finds himself forced by famine to go to Gerar, in the land of the Philistines. There, like Abraham, he senses that his life may be in danger because he is married to a beautiful woman. He fears that he will be killed so that Rebecca can be taken into the harem of king Avimelekh. The couple  pass themselves off as brother and sister. The deception is discovered, Avimelekh is indignant, explanations are made, and the moment passes. Genesis 26 reads almost like a replay of Genesis 20, that happened a generation before. Also Avimelekh says to Yitzchak, “you have become too powerful for us.” Centuries later, Pharaoh says, at the beginning of the book of Exodus, “Behold, the people of the children of Israel are greater in number and power than we are. Come on, let us deal wisely with them, lest they multiply and it come to pass, when there befall any war, that they join also with our enemies and fight against us, and so get them up out of the land” (1:9–10). The same word, “atzum” (power) appears in both cases.

This idea of the Jewish people being too “powerful” mentioned in both our passages are interesting as this is also one of the most common excuses for one of the deadliest of human phenomena, anti-Semitism.

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).

In the Torah its written “There were two boys in her womb. The first to come out was completely red, and clothed in hair; so he was called Esav. After this, his brother came out, with his hand grasping Esav’s heel; so he was named Yakov” (Gen. 25:24-26). Esav is described as having a body covered with ” Seir” Hair, this is as that of demons who are said to have hair all over their body but are bald on their heads. It’s also written in the Torah: “They must no longer offer sacrifices to the “Seirim” (Demons)” (Vayikra 17:7). The word for hair has the same root as the word in the verse above describing demons.===This is so as Esav comes from the side of ס“ם (evil).

Asev is called a cunning hunter. Because he tries to  pass himself off as a hardworking, honest, and reliable. The Midrash compares Asev to a pig which has split hooves (Midrash Tehillim 80:6), but one the inside, his “midot” personality he is 100% “treif” (unkosher). This is what makes the Asev.s of the world so very dangerous. The sages tell us that In the Time-to-Come, Asev will don his “tallit” (prayer shawl) and sit among the righteous in “Gan Aden”. However, God “knows the mysteries of the world and the workings of the heart” will see right through Asev and, “The Holy One, Blessed be He, will drag him from them.” (Talmud Yerushalmi, Nedarim 12a)

 

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.

Ya’ạqov’s impersonating Ẹsav is one of the stranger stories in the Torah. This reminds us of Purim.

The parsha begins describing how Yaakov when he was born came out holding on to Asev’s Heel. Because of this he was called Yaakov, which comes from the world “akev” heel. Asev has been fighting against Yaakov since the time he was born. It is written: “In the womb he took his brother by the heel” (Hosea 12:4 ), We see from here that Asev tried to pull down Yaakov from his spiritual superiority even before they were born, and he has not stopped to this day. Amalak is a direct descendent of Asev. And of Him its written : “God has war with Amalek from generation to generation” (Ex 17:6). In the end Amalek will be destroyed forever !

 

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. Why did Rivka go to the yeshiva of Shem and Ever for advice, when the greatest spiritual figure of her generation was her husband Yitzchak ? The midrash teaches that as the twins grew up, Rivka could not tell Yizchak about Esav’s evil deeds and just how far he had gone in his wickedness, lest Yitzchak blame her for having brought that evil soul from the house of Betuel and Lavan.  Rivka’s regular practice was therefore to praise Esav before Yitzchak.

Matters continued in this way until the time came for Yitzchak to bless Esav thanks to her own words of praise of Esav over the years, and she understood that she had to correct the warped situation that she, herself had created by hiding the truth from her husband. Here a lie for the sake of peace which at times is permissible was the wrong move . Yitzchak and Rivka booth strove to influence Esav to be true to Torah, but all their words were rejected as the true nature of Esav Detested holiness. The Midrash states (Sifri on Bereishiet 33:4), “There is a well-known rule that Esav hates Ya’akov.” Esav’s soul was the total opposite of Ya’akov’s, just as impurity is the opposite of purity.

 

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 intend to do to the Jewish people  in the future.

Yakov, refers to degree of “Katnut” (small consciousness). This exists because a person has not moved forward risen above their ego, so to hold the will of God above their own., or even more have them become one.  “katnut” is a result of broken Kelim (vessels) and lack of development. When Yaakov reaches selfless expanded consciousness he is called Yisrael. In the state of expanded consciousness called “Gadlut” one has more vessels of bestowal. “Yisrael” means Yashar El (straight to God). He is called “Israel” Yashar El (straight to God), as he has the potential power to dominate the whole of creation, in a way bestowal, giving and sharing !

There is another way that is far from the God as it is written, “They are all as beasts” (Psalms, 49:13). These do not engage in correction of their souls.

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. The Vilna Gaon says concerning the verse we quoted in the beginning of this parsha, “But Asev  I hated” – “this refers to a superficial part of Esau, but the essential part of him, his head, was interred with the patriarchs.”. The Zohar states that “No one in the world honoured his father as Esau honoured his.” It is for this reason Jacob, said on his reunion with Esau, “I have seen you, and it is like seeing the face of G-d” (Gen. 33: 10) Asev has the potential. Rav Kook wrote that the brotherly love of Esau and Jacob, Isaac and Ishmael, will assert itself above all the confusion that evil brought on by our bodily nature has engendered. Asev will overcome them and transform them into eternal light and compassion. 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 soul 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

Rivkah lowered her pitcher from her shoulder to her hand, before Eliezer drew near to have a sip.  Our Sages teach that this detail hints to her “tzniyus” (modesty) when serving a man.

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 buried 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 the 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 because 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.

1 COMMENT

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

mach2

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

King Herod  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.

stairs1

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.

cave

caves2

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.

undergroundsketch-new2.jpg

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 !

 

 

 



Connection of the “Mishcon” (tabernacle) to Purim
January 27, 2014, 10:45 am
Filed under: PARSHA TRUMAH | Tags: , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , ,

tabernacle1enlargement

 

 

 

 

tabernacle2

 

 

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
Filed under: gilgul, PARSHA MISHPOTIM | Tags: , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , ,

UPDATED OCT 23RD 2018

Attain the Heights of Spirituality —- NOW

PARSHA MISHPOTIM BS”D

The teachings concerning “Gilgul” (Reincarnation) are are so deep Chym Vital called all the chapters in Shar Gilgulim introductions, Introduction 1 introduction 2 etc,,, There is no pen that will prove sufficient to record all the details of “gilgul”  in a book. Nevertheless, an understanding person will comprehend and make the necessary inferences on his own  Many of the teaching that follow were give by Elijah the Prophet to the Holy Ar”i (Shar HaGilgulim introduction 2 )

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.

When Adam and his wife Eve sinned, as well as Cain and Abel, their children, all the soul-sparks became mixed together. Accordingly, sparks of Adam combined with those of Cain and Abel, and sparks of Abel with Adam’s and Cain’s, etc. Therefore, sometimes the Nefesh of a person will be from Cain, but the Ruach comes from Adam. For once they mixed together, they bond. Sparks of Adam often come together with sparks of Cain, the Ruach from Adam and the Nefesh from Cain. It is the same matter with respect to the Neshama with the Ruach and the Nefesh . Cain and Abel were born with a Nefesh of Asiyah , Ruach of Yetzera and Neshama  of Beriyah, as well as the level of Nefesh of Atzilut which was previously Adam’s, their father’s  Cain and Abel were born with a Nefesh of Asiyah , Ruach of Yetzera and Neshama  of Beriyah, as well as the level of Nefesh of Atzilut which was previously Adam’s, their father’s . As is known, every soul has levels called “oar makif”  [surrounding light] and “oar penimi” [internal light]. (Shar HaGilgulim introduction 30,32)

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). As is well known, man includes all the worlds. Even though he may not presently merit all of them. Still, he can achieve all of them through his actions. The Talmud says, “Anyone who is greater than his friend, his evil inclination is accordingly greater.” (Sukka 52b).

The Degel Machaneh Ephraim (The Bal Shemtov’s Grandson) 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 minor Sparks. There are 613 Sparks in each and every one of the 613 major roots. Each Spark divides into a number of Sparks. There is a Major Spark that divides into a thousand Minor Sparks, and there are those that divide into a hundred, and so on. However, all the 613 Major Sparks, in their entirety, do not divide into more than 600,000 Minor Sparks. There are only 600,000 souls and the Torah itself is the source of all Jewish souls the place from which they are hewn.. Therefore, there are 600,000 explanations on the level of “Peshat” on the level of “Remez,” on the level of “Drash” and on the level of “Sod.” (Shar HaGilgulim introduction 17)

 

Adam’s “right shoulder” is one great main Source. It is the Source known as Hebel (Abel). The right shoulder of Adam divides first into three forefathers, then into twelve tribes, and after that into seventy souls. All of them together are the partzuf of a single person. After this, the seventy roots divide up to 600,000 soul-sparks.  The left shoulder of Adam is one main root, and it is a whole partzuf. The left shoulder divides into no more than 70 Minor Roots. Kayin consists of this one Major Root that includes 70 Minor Roots comprised of 600,000 Minor Sparks.  All the individual soul-sparks of the Heel of the parzuf of the Major Root called Kayin [Cain], which is the Left Shoulder of Adam, all together are called one, entire Major Soul. There are 613 major souls in each of the Major Roots, and this entire Heel is one of the 613 major souls in the Root of the Left Shoulder that is one Major Root. (Shar HaGilgulim introduction 11) In Shar gilgulim its written In the humble opinion of Chaim (Vital) The head of the heel is Hezekiah, and the end of this heel, that is the heel of the heel, is Rabbi Akiva and ben Mahalelel. (Shar HaGilgulim introduction 31)

Each one of the Minor Roots divides into 613 Sparks that are internal and essential. These are the Torah scholars in this Root. Around them are the branches, who are the householders and masses. These are without any specific number. (Shar HaGilgulim introduction 31)

Most souls are from Cain and Abel, the sons of Adam. Both Cain and Abel contain good and evil, good from the side of Adam and evil from the “zuhama” [filth] of the snake that went to Eve. However, since Cain is from the side of gevurah, evil adhered to him more than to Abel, who is from the side of chesed. Know that Cain is the level of the left arm of every parzuf in every world, whether in Arich Anpin, Abba  and Imma, or Zeir Anpin and Nukvah in Atzilut , or in BY»A Beriyah,Yetzira, and Asiyah. Abel is just the opposite, the level of the right arm of every parzuf in every world.  The three lower worlds of Bria, Yetzerah and Asiyah are called ‘arms’, whereas the world of Atzilut is called ‘wings’. Thus, Cain is the left wing of Atzilut and Abel is the right wing of Atzilut.  These levels of wings and arms have both “aor makif” and “Aor penim” as well. (Shar HaGilgulim introduction 35) The Nefesh of Atzilut removed from Adam by his sin was divided between Cain and 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. Amalek is from the evil side of Cain. 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 Chaim Vital. (Shar HaGilgulim introduction 31) Great souls from the source of Hevel included Aaron the Cohen. The root of Abel divided into many levels of roots, principally two soul-roots: The roots of Haran and Nahor, the brothers of Abram. Nahor reincarnated into Hur the son of Miriam  (Moses’ sister), while Haran reincarnated into Aaron also both Lot and Haran were from the Abel-root. From Lot later came King Rehoboam. Moshe Rabbeynu himself was from Abel, but Moshe includes both sides Cain and Abel. Also from Abel’s root are Hur ben Miriam and Ahab. Aaron was Haran the brother of Abram. Haran  came to the world rectify the sin of Adam who had performed idol-worship. However, not only did he not rectify, but he didn’t even believe in God until after Abraham came out of the fiery furnace, as the Sages say. Therefore Haran was burned in Ur Kasdim. After that, he reincarnated into Aaron to rectify the sin, but in the end he did just the opposite by making the  Golden Calf. Really he should have instead sacrificed himself when the Mixed Multitude came to him and said, “Arise and make a god for us.” (Ex. 32:1).This was not rectified until Uriah the Priest. Before this he reincarnated into Ya’abetz the Judge. He sinned then as well, constantly making vows, as the Sages say on the verse, “Ya’abetz called out to the God of Israel, saying, If you will bless me” (Chron. I 4:10) Therefore, he reincarnated into Tola the son of Pu’ah the Judge. He was called ‘Tola’ after ‘tola’a’ [worm], whose strength is in its mouth, to hint that he had come to rectify the vows that came forth from his mouth. He sinned in another way as well, as the Sages explain on the verse, “He dwelt in Shamir, in Mount Ephraim.” (Judges 10:1) For, he remained in a single location in one city, rather than traveling from place to place to judge Israel. This prevented the people from coming to him for judgment because of the need to travel. Therefore he reincarnated into Samuel the Prophet, who rectified this sin by traveling from place to place to judge the people, as the verse says. Aaron was reincarnated into Uriah the Kohen of Kiryat Ye’arim, who was killed by King Yehoyakim. Through this, he was forgiven for the death for which he was culpable as a result of the Golden Calf. However, Nadab and Abihu also reincarnated with him into Uriah the Kohen as an actual gilgul, since they died because of him, as we said on the verse, “God became very angry with Aaron to destroy him.” (Deut. 9:20). (Shar HaGilgulim introduction 33) Hillel and Shammai, both were from the root of Abel. However, Hillel was from the side of chesed of Abel, and Shammai was from the side of gevurah of Abel. Know Rabbi Akiva and others like him, are from the root of Cain (Shar HaGilgulim introduction 34) , which is from  Gevurot of Hod of Dat — the fifth Gevurah  . Also, all the souls from Gevurot of Hod in the Dat of Leah are related to the root of Rabbi Akiva — they are considered one root. You can draw a parallel from this to the root of Abel, which is from the “chasadim”  of Dat. This is the issue of the Cain-root, and from it you can extrapolate and apply to the Abel-root . In Sefer HaTikunim, Tikun 69. we learn that the place of the soul-root Rabbi Akiva ben Yosef was the hands. In the secret of, “And his hand was holding the heel of Esau.” (Gen. 25:26). The hands have the ability to go down as far as the heel or as high up as the head, unlike the rest of the limbs. Therefore, these limbs fell to the depths of the kelipot, until the heel. Rabbi Akiva was able to understand more than Moses as he was from Cain and Moses was from Abel. (Shar HaGilgulim introduction 28) Moses went up, he found The Holy One blessed be He tying crowns to the letters. He said to Him, “Who is causing You to do this? He answered him, In the future a Sadeek will live named Akiva ben Yosef . And he will learn mounds and mounds of paths from each crown’ . “This is because someone who is from Abel can only understand until the crowns of the letters, called the “tagin”. Someone from the root of the second level of Cain can grasp even the “tamim” or more. As a result of his awesome deeds Moses was able to understand everything. The only the prophet Ezekiel used the term “Kohanim-Levi’im” because he was from the root of Cain, the firstborn. He prophesized in this way, as in the time of Mashiah, those who now Kohanim will then be Leviim, and those who have been Leviim will then be Kohanim. The entire root of Abel who are now  Kohanim will then be Leviim. (Shar HaGilgulim introduction 35)

The good of Cain, the firstborn, fell into the heel of the “kelipot”.. When Jacob fathered Issachar, he gave him the good portion of the firstborn of Cain that he had taken from Esau as an inheritance. Jacob himself is so called because of the heel.  Regarding (the birth of) Issachar Yakov gave this good to him through Leah when he lay with her, and from this came Issachar. This is the secret of Zohar Rut that: “From Issachar comes Rabbi Akiva” (Zohar Chadash 81a) because he is the secret of the heel. (Shar HaGilgulim introduction 36)

The good of Cain reincarnated into Nadab and Abihu, for the two of them are one, as it says in the Zohar in Acharei Mot and Pinchas, “The two of them are one body”. The good of Cain reincarnated into Nadab and Abihu. It went into Pinchas in the secret of “ibur”, who was Elijah the prophet. It remained there until the incident with the daughter of Jephtach, after which time it was removed from him. Later it reincarnated into Samuel the prophet, only to later return to Elijah the prophet in” ibur”, From there it went to Elisha the prophet, and then to Hezekiah the King of Judah. Then reincarnated into Yochanan High Priest Kohen Gadol the Chashmony, then into Akavia the son of Mehalelel, and after that into Rabbi Yochanan ben Zakkai Hakohen. From there it reincarnated into Rabbi Akiva ben Yosef, and this is the secret of what is written, “Three lived until 120 years of age: Moses, Rabbi Yochanan ben Zakkai, and Rabbi Akiva”. (Rosh Hashanah 31b). After that, it reincarnated into Rav Yaiba Saba, mentioned in the Zohar in the portion Mishpatim, and later into Abaye. This is the secret of what the Sages say, “Rabbi Yochanan did not overlook any verse, mishnah, etc., or question of Abaye and Rava”. (Succah 28a) (Shar HaGilgulim introduction 36)

 

Moses spent forty years in the house of Pharaoh, forty years in Midian, and forty years leading the Jewish people. Rabbi Yochanan ben Zakkai spent forty years in business, forty years learning, and forty years teaching. Rabbi Akiva was a simpleton for forty years. Then he learned for forty years, and then he taught for forty years. All these souls had a strong connection to Moses, for all souls are included in his, but particularly those of these  tzadikim. However, as explained elsewhere, it was only the level of the Nefesh that reincarnated into them — their level of Ruach and Neshama did not come from this root. A holy and special Nefesh entered Rabbi Akiva as the son of converts, it was one of the wasted drops that had gone out from Joseph when he was seduced by the wife of his master, a non-Jewess. The nefesh of Rabbi Akiva is not like the rest of the souls that are created by the “zivug” of tzadikim in the Garden of Eden, as mentioned in the Zohar. But is a very great and holy nefesh, but because of the sin of Adam and his son Cain, it fell down into the depths of the kelipot, and later caused the incident when the seed left Joseph. Therefore, it needed to enter the world at the time of intimacy into the body of a convert. The nefesh which enters the body of a convert after conversion is enclothed within another nefesh, which comes as the result of the  zivug of tzadikim in the Garden of Eden. It is this Nefesh that caused him to be a simpleton for the first forty years, in the secret of what the Sages say, “Converts are difficult for Israel like thorns”. (Yebamot 47b). (Shar HaGilgulim introduction 36)

Chym Vital writes  “my teacher told me at length about many of the people who came from this root of Cain.

He told me these souls are from Cain , Keinan, Mehalelel, Yuval, Yavel, Lemech, Issachar, Shelah ben Judah, Jethro, Nadab, Abihu, Nachshon ben Aminadav, Netanel ben Tzo’ar, Korach, Datan, Abiram, Pinchas, Otniel ben Kenaz, Karmi father of Achan, Shamgar ben Anat, Samson, Elkanah, Samuel the prophet, Aviah ben Shmuel, Chaver Hakini, Ya’el the wife of Chaver Hakini, Ephlal, Sismai the friend of the father of Sucho, Yishbach the father of Ish Tamua, Yashuv, Lechem, Jesse the father of David, Avishai ben Tzroya, Shima the brother of David, Do’eg, Achitophel, Aviah ben Rehoboam, Elijah the prophet, Elisha the prophet, Jonah ben Amitai, Chiel Beit Ha’eli, Navot Hayizraeli, Michah Hamorashti, Nachum Ha’elkoshi, Hezekiah the king of Judah, Menasha ben Hezekiah, Uriah the Kohen, Zechariah ben Yevarchihu, Ezekiel the prophet, Eliyahu ben Berachel Habuzi, Chananiah the friend of Daniel, Nedavia ben Yechaneyah the king, Aneni ben Eliyoani.

These Tanaim  are attached to the root of Cain, Matityahu ben Yochanan the Chashmonite High Priest, Yosi ben Yochanan of Jerusalem, Netai of the Arbel, Akavia ben Mehalelel, Rabbi Yochanan ben Zakkai, Rabbi Akiva ben Yosef, Rabbi Yosi Hagalili, Yonason ben Hyrcanus, Chananyah ben Chizkiah ben Gurion, Abba Shaul, Rabbi Yishmael ben Elisha High Priest, Rabban Gamliel, Rabbi Nehurai the Elder [mentioned] in the book of the Zohar in the portion Tetzave, Rabbi Yaiba the Elder [mentioned] in Mishpatim, Rabbi Chutzpit the Translator, Rabbi Yehudah ben Elai, Rabbi Yosi ben Meshulam Kehala Kadisha, Rabbi Achai bar Yeshaya, and one from Rabbi Shimon bar Yochai’s group mentioned in Idra Raba of Naso, but my teacher did not want to reveal to me who, and I don’t know why. (Shar haGilgulim intro 36)

There are a few other Tanaim who are attached to the root of Cain, though I don’t know in which way. They are: Rav Shamaya the Pious One of the portion of the Zohar of Balak, the Rav of that brilliant child mentioned there, Rav Tzadok the Kohen, Rav Kisma the father of Yosi ben Kisma, and Rabbi Kruspadai of the portion Shelach in the book of the Zohar and the book of Tikunim. Chyim also writes that The Holy Ar”I once told him that Rabbi Yosi Hagalili is from the left “peah” of the head, from the level of  א ל שד”י , which is in the parzuf of the left-shoulder, which is in the partzuf of the Cain-root.

These are from the Amoraim from Cain, Rav Huna, Reish Galuta [Leader of the Exile]of Babylon during the time of Rabeinu Hakadosh (Rabbi Yehudah the Prince) ,they brought him for burial in the Land of Israel to the cave of Rabbi Chiya, Yehudah and Chizkiah sons of Rabbi Chiya, Rabbi Levi ben Sissi, Rabbi Shimon ben Yehotzedek, Rabbi Tsadok the student of Rabeinu Hakadosh, Rav Yirmiyah bar Abba of Rav’s time, Ulla bar Koshav in the days of Rebbi Yehoshua ben Levi, Rabbi Shilo for whom the miracle occurred in the chapter ‘One Who Sees’ of Berachot.

Rav Yayvo Saba Amorai student of Rav, father of Rav Chana, and the father-in-law of Ashian ben Nidbach. Pinchas the brother of Shemuel. Rav Misha from the time of Rav Yochanan. Rav Yisa Amora, who was Rav Assi the Kohen. Rav Chilkia bar Abba, Rav Shamen bar Abba, Rav Akiva Amora, Mar Ukba, Rav Zrika, Rav Schorah, Abaye, Rav Bibi bar Abaye, Rami bar Chama, Rami bar Yechezkel, Rav Dimi from Neharde’a, Rav Nechumi, Rav Mesharshia, Nasan d’Tzutzisa Reish Galusa, Rav Shemuel ber Shilas, Rav Yamar, Rav Avin Nigra, Rav Tanchum from Noi.

Rav Yayvo father of Rav Samma, Rav Safra in the days of Ravina, Rami bar Tamari, Rafram bar Papa, Rav Zeira bar Hillel, Rav Zeiri from Dehavas, Ravin and Rav Dimi who went up from Babylon to the Land of Israel, Rav Chana from Bagdad, Rav Chiya from Difti, Rav Shisha the son of Rav Iddi, Iyo, Avdimi of Rebbi Yehudah HaNadua, Rav Malachav, Rav Chama bar Buzi, Yehoshua bar Zarnuki, who was called Chiya bar Zarnuki in the Talmud, a mistake. Shivchas son of Ravina, Rav Tiviyumi, Shabsai Otzar Piri, who was one of the kelipot from this root of Cain.

These are the Poskim are from the root of Cain, Rashba, Don Vidal dei Telusa, author of the Maggid Mishnah. Rav Yosef Karo, author of the Beit Yosef and the Shulchan Aruch. (Shar HaGilgulim introduction 36)

All those mentioned are from the second level of Cain, and only on the level of Nefesh. This is so as the sin of Adam caused the Ruach from the root of Adam to become mixed together with the Nefesh of Cain or Abel, and vice versa causing a Ruach from Abel to be with a Nefesh from Cain, or the opposite.

However, Abaye who was called Nachmaini — his Nefesh, Ruach, and Nashama were all from this second level of the root of Cain.

When sparks by necessity,  passes the way of Imma some light remains behind, one is very close to the root of Cain. The sparks of the root of Rabbi Chutzpit the Translator, whose beginning is Laban the son of Nachor.

Ezekiel the prophet is from the seed of Adam, before his son Cain was born. Ezekiel was the level of the legs of Cain.

King Hezekiah and Rav Mesharshia are both from the level of the head of the Cain-root. (Shar HaGilgulim introduction 36)

Cain and Abel committed their own sin in addition to that of their father Adam causing their sparks to become more deeply immersed in the kelipot. In each generation some of their sparks reincarnate into the world to become rectified. The level of of the souls of a particular generation can be either that of the sparks of the head, or the eyes or shoulder, feet or other limbs. (Shar HaGilgulim introduction 3) A limb is composed of Flesh, “Giddim” and Bones. All of the 248 limbs of the souls of Adam are comprised of  flesh, tendons, and bones, as is known. (Shar HaGilgulim introduction 11) The flesh and the bones are the positive “mitzvot” of that limb and the tendons are the negative “mitzvot”.  These tendons are not included in those that comprise the 365 Tendons.

These “giddim” of the limbs are not the same as the 365 “giddim” (Shar HaGilgulim introduction 11) , but are small “giddim” in each limb (Shar HaGilgulim introduction 31). The left heel of this parzuf divides into more than the 613 soul-sparks from which come the souls of Hezekiah the King of Judah, Rabbi Akiva ben Yosef, and Akavia ben Mehalelel. There is a link joining the souls of this root The left shoulder of Adam, which is called the Cain-root. It is considered only one limb, but as with all limbs, it incorporates flesh, tendons, and bones. The tendons in each of these limbs are not included in the 365 “giddim”  of the 248 Limb  If someone from the Left Heel of the partzuf that is the Left Shoulder, which is the Root called Kayin accomplishes “tikun”, then he causes a “tikun” for all the sparks of that Heel. If he causes a blemish, then he blemishes all of them. It is like this with souls of every limb. One defect by one’s sins does not blemish all the levels in all the worlds. There is a blemish that flaws his Nefesh from the realm of Asiyah, and there is a blemish that flaws his Ruach in Yetzira, etc. If his individual spark blemishes within Asiyah, then all the sparks of this Heel within Asiyah become defaced like him. It is the same in all the other worlds. There is a blemish that flaws a Nefesh from the realm of Asiyah, and there is a blemish that flaws his Ruach in Yetzira, etc. If his individual spark blemishes within Asiyah, then all the sparks of this Heel within Asiyah become blemished like him. It is the same in all the other worlds. (Shar HaGilgulim introduction 11)

  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. (Shar HaGilgulim introduction 27)  The “kelipot” themselves are actually called the level of death, Holiness is the Living God, King of the world. Therefore, the “kelipot” chase after Holiness which is called life in order to feed from them and survive. When the side of Holiness is among the “kelipot” they are able to derive sustenance and can survive. The moment the source of holiness leaves them, they die. So they pursue Holy sources to cause a Holy soul to sin. Sometimes the “klipa” fear that a “sadeek” will do an important mitzvah and cause a soul to be removed from among them. So be careful.  Souls are entrapped under the control of the klippot only by not elevating. Elevation is achieved through the energy work performed by the observance of the “mitzvot” (commandments), in all their details. (Shar HaGilgulim introduction 15,16)   In the Left Shoulder there are 11 positive mitzvot and 15 negative mitzvot that pertain to it. Everyone who is from this shoulder is obligated to fulfill these mitzvot more than all the other 613. (Shar HaGilgulim introduction 11)

 

Avraham’s soul was entrapped among 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. (Shar HaGilgulim introduction 15)

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. (Shar HaGilgulim introduction 10) Not only is one’s soul rectified by the Torah and “mitzvoth”, but even their father merits from the repentance of his son. We see this with Job who was a  “gilgul” of Terach, the father of Abraham who repented because of Abraham. God tricks the kelipot, in order to save those who stray from being pushed off completely.  (Shar HaGilgulim introduction 15)

 

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 level of Arich Anpin is quite hidden and not referred to. Neshamot come from the level of Atzilut, “Ruchin kadishin”  from the level of Beriyah, “malachim” from the level of Yetzirah, and ofanim come from the level of Asiyah. The difference between the souls of angels and that of man is that these angels come from the zivug of ‘haneshikin ha’elyonim’ [ supernal kisses; unification of chochmah and binah) whereas souls of men come from the lower “zivug” which occurs in Yesod. There are countless levels of soul roots in between.  The souls of Beriyah are greater than the angels of Beriyah itself and how much more so than the angels of Yetzira. The same is true of Yetzirah and Asiyah. The souls from the Keter of Beriyah are greater than the angels from the Keter of Beriyah (Sarafim). However, the angels from the Keter of Beriya are greater than the souls from the Chochmah of Beriya and this is the way it is throughout. (Shar HaGilgulim introduction 18,19)

  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. The Neshamot from Arich Anpin of Beriya are called the “Yechida of Beriya”. Those from Abba are called soul levels called “Chaya”. Those from Imma are called “Neshamah”. Those from Zeir Anpin are called “Ruach”. Souls from Nukvah of Beriyah are called the “Nefesh” of the “Neshama” that is from Beriyah All these five categories that are from the five partzufim of Beriya are called the Neshama that is from Beriyah. All five of them equal the five categories of Neshama of Atzilut. Similarly, the souls from the five partzufim of Yetzira divide into the Yechida, Chaya, Neshama, Ruach and Nefesh. They are all called the Ruach that is from Yetzira. All these levels of Souls that we  mentioned is composed of 248 limbs and 365 sinews. Every limb from the 248 limbs of the soul of Adam includes its own set of 248 limbs. Someone who comes from the shoulder includes 248 limbs from head to heel (of the shoulder limb). Thus someone whose soul is specifically from the heel of the shoulder does not have to rectify the entire shoulder and all its defect,  just the level of the heel itself. However, if a soul-spark from the level of the heel caused a defect, then all the sparks of the heel do have to rectify this blemish, since all of the sparks of the heel are interdependent. When the entire heel is rectified, then not one spark will have to reincarnate to rectify any defects for the rest of the sparks of the shoulder. (Shar HaGilgulim introduction 11.29)

 

The souls from the five partzufim of Asiyah divide into the Yechida, Chaya, Neshama, Ruach and Nefesh. They are all called the Nefesh that is from Asiyah. Behold, souls have been explained in general and in particular.

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. When Adam HaRishon sinned he blemished all the sparks of his Nefesh, Ruach, and Neshama. throughout their 248 Limbs and 365 Tendons. Thus causing there to be many sparks in his head, in his eyes, and in every limb needing refinement. (Shar HaGilgulim introduction 11,29) 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. (Shar HaGilgulim introduction 11)

Each aspect of the five levels of the soul is completed  through the 3 levels of  “Ibur”, “Yenika”, and “Mochin”, alluded to in the verse, “His mother would make him a small robe, etc. ” (Samuel I 2:19) (Shar HaGilgulim introduction 1) Even if  one  ascends their Nefesh to keter of Asiyah,  it remains on the level of the Malchut of the keter of Asiyah, if the  root of the Nefesh  is from the level of Malchut. if the  root of the Nefesh  is on the level of Teferet, it remains on the level of Teferet. But a nefesh rooted in Malchut of Asiyah can ascends upward according to the person’s actions, up until the level of the keter of Asiyah.  This is true regarding any of the levels of Asiyah. But in Yetzira, Beriya, and Atzilut, its different. The reason for this difference is that in Asiyah many kelipot are nourishing much more that from the worlds above.  A person whose soul-root is malchut of Yetzira, who has rectified and completed that level, also receives a ruach from the yesod of Yetzira after he has also purified and rectified the yesod of Yetzira. The first ruach that he had from the Malchut of Yetzira remains below  in  Malchut of Yetzira, since that is where it belongs. Likewise, when he completes the hod of Yetzira, he leaves the second ruach that he had from yesod in yesod of Yetzira, and instead he receives a ruach from the hod of Yetzira. And this is the way it continues up to the keter of Yetzira. , Even though a person has already rectified t his Nefesh in Asiyah, still, he must fear that the kelipot there will sieze upon it. (Shar HaGilgulim introduction 1)

The rectification of the Ruach  from the world of Yetzirah is through involvement with Torah according to Mishnah and Talmud, for its own sake. The rectification of the Neshama that is from Beriyah is through knowledge of the Inner Torah, its secrets, which are contained in the wisdom of the Zohar. (Shar HaGilgulim intro 11) One who occupies in secrets of the Torah can merit a Nashamah and can merit to draw flow from the name אהי”ה And join together the 3 names that rise up (yichud) יב”ק .   The 12 Permutations combine to 60 myriad from the combinations of the “nikud”. They are aspects of the 4 “yesodot”. In each of the 4 “yesodot” in all the purmutations of יהו”ה . So the Nashamah is divided into many parts according to the permutations, in this is the secret of “gilgul”. Portions are reincarnated each goes in in its proper time. (Shar HaGilgulim intro 19)

There are some roots of souls of men and their feminine soul-mates, who have fallen  into the kelipot. It is possible that the males will be able to leave the kelipot  but their female consorts cannot go out at all until Mashiach comes. (Shar HaGilgulim intro 8 ) In reference to the verse “God settles the individuals into a house, He releases those bound in fetters” (Psalms 68:7), the Sages of speak of a first and second soul-mate. The sages say, “pairing soul mates is as difficult as the splitting of the Red Sea”  refers to the second soul-mate.  as when a person is a new soul, in the world for the first time, then his soul-mate is born with him, and when it comes time to marry, they arrange the moment, making it simple for them to meet. Know, in many instances we see that the second marriage is better than the first. (Shar HaGilgulim intro 20)

If a man sins and needs to reincarnate, then the verse “His wife will go out with him” applies to him, as says the Saba in parsha Mishpatim of the Zohar. She will reincarnate into the world for his good. When the time comes to get married, heaven will not assist them and he will only succeed after great effort. Since he was forced to reincarnate as a result of his sin there will be those who will accuse him and want to prevent her from being available to him and they will cause fighting among them.  The generation of the desert along with the “Erev Rav” (Mixed Multitude) will reincarnate in the final generation. This is hinted to by the verse “as in the days of leaving Egypt” (Michah 7:15). Moses as well will arise among them, since they are all from the secret of Dat:  In that generation every Torah scholar will be dominated by his wife. As in the generation of the desert, the wives did not give their earrings for the golden calf while the men did. (Shar HaGilgulim intro 20)

“Behold, God does all these things with man two or three times”(Job 33:29);  is the secret of “gilgul”. It says “with man” and not with woman as generally women go to Gehenom after incarnation and are cleansed and do not require “gilgul” but only come back to this world to help a man.  But there are exceptions,  A community leader who lords himself over others reincarnates into a bee, as Rabbi Nachman bar Yitzchak said: “Pride does not suit women. Two women were proud, and the names of both were not positive: one was called ‘bee’ and the other was called ‘weasel’”. (Megila14b) He was referring to Deborah the prophetess, who lorded herself over Barak when she sent for him and did not go to him herself (Judges 4:6). (Shar HaGilgulim intro 22)
The other was Chuldah the prophetess, who insulted Zedekiah the king when she said, “Speak to the man” (Kings II 22:15), as opposed to “Speak to the king,” as the Sages say. From their words you can see that Deborah was a proud woman, and therefore she didn’t perform any work and was very talkative, never remaining silent. Therefore, a leader who lords himself over the community, and one who speaks improperly, comes back as a bee who have these two traits. (Shar HaGilgulim intro 22)
“Sadeekem” and Torah scholars can not enter the fires of “Genenom”, because of their involvement with Torah, which prevents their entry. Therefore, they need to reincarnate in this world to cleanse their sins for, “There is no righteous person in the world who does good and does not sin” (Eccl. 7:20). As they made repentance for their errors.  Completely righteous people like King David or the Prophet Daniel, God wanted to make known that they were in the world-to-come and that they would not require neither refinement of “Gehenom” nor “gilgul”. As it says, “Had I not trusted that I would see the goodness of God in the land of life!” (Psalms 27:13), and, “One thing I asked from God, this that I shall seek. That I dwell in the House of God all the days of my life.” (Psalms 27:4). This was also stated by Abigail the prophetess when she said, “The nefesh of my master is bound up in the bundle of life” (Samuel I 25:29). Of Daniel it was said, “As for you, go to your end where you will rest.” (Daniel 12:13). We see stated in Midrash Ne’elam of the Zohar on the verse, “For all the good that God did for David and Israel his people” (Kings I 8:66), that King David stayed in the world-to-come seven years after his death before they allowed him to enter the upper Jerusalem. (Shar HaGilgulim intro 22)

Every  person if he is willing to perfect his actions can acquire higher levels of Ruach Similarly, this advancement continues, and a person can ultimately obtain a Neshama from the uppermost part of Beriyah,  The Ar”i writes that Ruchot or Neshamot of the righteous are joined to a soul by “ibur,” to assist a person in his service of G‑d. When a Nefesh is “ibor” in a body that it has “yichus” to it shares in the reward and punishment but portions of the Nefesh that do not have “yichus” to the host body get reward for the Holy work the body they occupy does but they do not share in punishments for its sins. Sometimes it is possible, even in this late period of history, for the Ruach of a righteous tzadik, even from one of the Forefathers, to come as an ibur. It will all depend upon the level of the mitzvot being performed by the person. Some mitzvot have the power to draw down the Nefesh of a righteous tzadik into ibur, whereas others can draw down the Ruach of the tzadik. One can even recieve “ibor” of Moshe Rebennu. There is no generation where there is not the Ruach of Avraham, Yitchak, Yaakov and Smual. The righteous soul which enters a person and assists him during his life, as an ibur and not as a gilgul, “easily attains reward and is distant from loss.” Every time the person does a mitzvah, the righteous soul receives reward. This is the secret of what is written, “A righteous person receives his reward and the reward of his friend in Gan Eden: (Chagiga 15a). Understand this deep secret well.  A person can perform a  mitzvah or mitzvot relevant to a “sadeek” then the Nefesh of that “sadeek” can enter the person, even while they are both alive at the same time. This is the secret meaning of the verse, “The Nefesh of Jonathan became attached to the Nefesh of David” (I Samuel 18:1). The souls of “Sadeekem” who have already died and are in “Gan Aden” greatly desire to rectify and bring completion to the souls of people living in this world who come from their root as there is great benefit for these “Sadeekem”  by the good deeds performed by living people who share their root. When one leaves this world they can rise up to the level of the “sadeek” who was “ibor” in them, if they share the same level. (Shar HaGilgulim intro 2, 3)

Earlier souls that were already rectified and elevated, descend to direct and correct the lower souls in order to rectify them. It is possible to become rectified and purified to the point that one’s Nefesh will actually become refined onto the same level as that of the righteous tzadik. Afterwards, the person will have to rectify his Ruach and Neshama to such an extent of purity that they will be worthy to be clothed by the Nefesh of the sadeek. Then he will actually become transposed in his entirety onto the level of the righteous tzadik, having ascended beyond the original root-level of his Nefesh from whence he came. All of this is the reason for the help and assistance of the righteous soul. Because of things as this its possible to  have a Nefesh from Asiyah, and the Ruach and Neshama from Yetzirah. Or, the Nefesh can be from Yetzirah and the Ruach and Neshama from Briah. Alternatively, the Nefesh can be from Briah while the Ruach and Neshama are from Atzilut. However, when we say that sometimes the Nefesh and Ruach  from Yetzira, or from Beriah, it does not mean that he lacks a Nefesh from Asiyah. If a person merits Ruach from yesod of Atzilut then he will be called “Ish Elokim” (Psalms 90:1) husband of the “Matronitah” (Zohar). Regarding him it says, “A Tzadik rules upon the fear of the Lord”. (Samuel II 23:3). (Shar HaGilgulim intro 2,5)

The secret of the verse “two or three times with a man” (Job 33:29) is that 3 Nefashot are able to reincarnate with a man at a time. However, it is not possible for more than this to reincarnate at one time in one body. As far as “ibor” Nefashot go there are “Nefashot” in a persons root that are higher than himself. If he merits it, he can cause  a “ibor” of a Nefesh  that is higher than his own to enter him and help him to achieve tikun. If he increases his merit then he will receive another even higher Nefesh as an ibur from his own root of his Nefesh, and if he merits more, then then a even higher Nefesh from the source of his Nefesh will enter him. And this this can continue as the man gets higher and higher Nefashot from his own source but with all these “ibor”  he will have only 3 Nefashot, and, including his own, there will be 4 in total. More than this is not possible. But what happens is that as he increases his merits, then he can even receive higher “ibor Nefeshot” as well, as a higher “ibor nefesh ” enters it replaces a lower one so he will never have more that 3 “Nefashot” at one time, plus his own. (Shar HaGilgulim intro 5)

If a person merits obtaining his Nefesh, Ruach, and Neshama, and then blemishes them through sin, and does not make “tikun” of his blemish 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. (Shar HaGilgulim intro 1)

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 Chazal say: “Righteous people are greater in death than during their lifetimes “(Sanhedrin 47a). One’s Ruach and Nashamah can not join together in one body except with their original Nefesh.(Shar HaGilgulim intro 1)

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. When his own Ruach, which joined with the Nefesh of a convert, becomes completely rectified, then his original Nefesh will say, “I will go and return to my first husband,” since it has been rectified. 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.  (Shar HaGilgulim intro 1)

If a person rectified his Nefesh, and came back to receive and complete his Ruach, but during that gilgul he sinned, then his Nefesh will not be affected in such a way that it would be forced to come back by itself to become rectified once again. Rather, because he now has a Ruach, the sin will only damage the Ruach. (Shar HaGilgulim intro 2)

Once the Nefesh is rectified, he will not receive his Ruach until after he dies. Then the Nefesh can reincarnate with the Ruach. Once they become rectified and they are ready for their Neshama, they cannot receive her until they reincarnate again. Then they can merit their Neshama., There are exceptions to this.

. We learn from Safer Bahir the souls of the wicked can’t leave from here but must “gilgul”. The Sefer HaBahir insists that a person pursue the wicked in order to find merit for them, like one who runs after saving his own life. This is because the evil person, whom the “sadeek” pursues to find merit, may possess good sparks that the righteous person lacks, while he himself may have received the evil person’s bad sparks. However, through a loving relationship, he the “sadeek” can extract the good sparks from him and achieve completion, while giving away the bad sparks and completing the other’s evil. This is the secret meaning of, “The righteous person takes his portion and that of his friend in the Garden of Eden; the wicked one takes his portion and that of his friend in Purgatory” (Chagigah 15a) (Shar HaGilgulim intro 20)

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 who does not learn Torah blemishes the  sefirah of Tiferet,  in each of the Four Worlds of ABY”A Torah is on the level of Tiferet. 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. (Shar HaGilgulim intro 20)

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. (Shar HaGilgulim intro 2)

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. (Shar HaGilgulim intro 2)

The father gives an exterior garment to the soul of the son , his surrounding lights which helps him and guides him down the proper path. The Internal Light of one’s soul is drawn from the energy of their mother. If there is less than five hundred levels difference between the soul of the father and that of the son, then the portion of the father’s soul will remain with the son’s even in the time of Mashiach., but in the time of Resurrection of the Dead or in the World-to-Come everything returns back to its root. They will separate completely.  (Shar HaGilgulim intro 10)

On the other hand, if there is a difference between them of five hundred levels, or more than five hundred levels, then the lesser will be nullified within the greater. They will permanently unite forever, and they will never separate. The two of them will become one root. This is in regards of a father with a son. (Shar HaGilgulim intro 10)

Regarding a teacher and his student, a teacher gives some of his spirit to his student, like a father does to a son. However, it is a more forceful connection. The spirit stays with the student forever, and they never separate. (Shar HaGilgulim intro 10)

If the father’s intentions were for good during the time they conceive the child, but that of the mother was bad, then the Surrounding Light of the child will be righteous, but the Internal Light will be wicked. With the passage of time the Surrounding Light will overcome the Internal Light, and he will be completely righteous. This is because the Surrounding Light includes the Internal Light, and it ,the Surrounding Light, will overturn it to purify it. If you see a person who is light like an eagle and runs like a deer in all his activities and quick in all his work, it is because the Surrounding Light that comes from the energy of the father dominates over him and propels a person to the place that it wants. If the father’s intention at the time of conception was for the sake of the mitzvah, then this child will be quick to do the work of Heaven, and he will be very great in Torah. However, if his father’s intentions were one for his own enjoyment and not the “mitzvah”, then he will be quick in the tasks of this world. If his mother’s intention was for the “mitzvah”, then he will be lazy to do the work of this world. However, if her concentration was not upon the “mitzvah”, then the son will be lazy in the work of Heaven.  (Shar HaGilgulim intro 10)

If the father’s intentions are for evil, but the mother’s is for good, then the Surrounding Light will be bad and the Internal Light good. However, after a time the Surrounding Light that is bad will overcome the good Internal Light and it will also become bad.

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. It is written “Behold, God does all these things, two or three times with a man” (Job 33:29). There is also the verses, “For three sins of Israel, but for the fourth I will not return…”(Amos 2:6), and “Who visits the sins of the fathers on the children unto the third [generation] and unto the fourth generation” (Ex. 20:5). Yet, it says in Sefer HaTikunim (69) that a righteous person can reincarnate up to one thousand generations. The answer to this is that  the verse referring to “four generations”  of “gilgul” is referring to evil people, as it says “Who visits the sins of the fathers… to those who hate Me.” In contrast, to the righteous with whom He is “doing kindness for a thousand generations” (ibid. 6) Those who hate God are the evil people, they have a four generation limit on reincarnations if they do not produce merit in their lives. Those who love God are the righteous people, to whom “a thousand generations” of reincarnations applies. When the Nefesh of a person comes into the world and sins, it can return in 3 reincarnations. But if all 3 of these incarnation the soul made no “tikun”  from then onward the soul will not be able to reincarnate again. It is then said about this Nefesh that  “The Nefesh will be cut off from his people” (Gen.17:14). This soul is called a “rushah” (wicked person). The Holy Ar”I said that this is only true regarding the Nefesh, which is from the world of Asiyah which is immersed in the kelipot. That is why “karet” (excision- being cut off) is only mentioned with respect to the Nefesh, because only it can be cut off from holiness. This is all so as Chym Vital explains in Shar Gilgulim that The Holy One, blessed is He, is Omniscient and knows that if an evil person reincarnates he will only add to his sins and the abundance of his transgressions will outweigh his merits. Since it is known that he has already completed the few mitzvot that are absolutely vital to the root of his Nefesh, it is better for him to be removed from the world. God removes him from the world, sends him into Gehinom to cleanse his sins, while the merit of his mitzvot remains intact. “God desires kindness!” However, with respect to a righteous person whose sins are less than his mitzvot, the suffering during gilgulim can cleanse them. His many merits will remain intact even while he is increasing them with each gilgul. His reward will be tremendous, without limit. (Shar HaGilgulim intro 4)

 

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. Reincarnation to someone incarnated in a stone or into a plant happens at specific times of the year. Someone who reincarnated into something inanimate for a few years, when the time arrives for him to ascend to the higher level of plant, he can only do so during the four middle months of the year: Av, Elul, Tishrei, and Cheshvan. If the time to ascend occurs during these four months then he will ascend. If not, he will have to wait until these four middle months come around again. The time to be elevated from plant to animal is the first four months: Nissan, Iyar, Sivan, and Tammuz. The time to be elevated from chai to midabair is the last four months: Kislev, Tevet, Shevat, and Adar. The order of ascension for soul incarnation is in steps from the mineral to Plant, then to animal, and finally to human, sometimes a person can climb two levels at once. Someone who has reincarnated into water and salt is not considered to be part of domaim, rather tsome’ach, since water is life-giving — it flows and it is not stationary like dust. Salt itself is made from water and therefore is it considered part of plant. This is what the Sages say : One who takes salt from his quarry is guilty of ‘cutting’, and as it is well known [in the laws of Shabbat that] such cutting only applies to things belonging to the plant kingdom. (Shabbat, Chap. 7). Some people reincarnate into water, which is considered on the level of vegetation, as we mentioned previously. This can happen to a person who spills blood in this world, and you can remember this from «you will spill blood on the ground like water (Deut. 12:16). Any soul that is judged in the heavenly court, someone goes before him continuously announcing his “gilgul” or punishment, never leaving him. There is also one ‘enforcer’ assigned to him, punishing him as is fitting. For example, in the case of one who reincarnates into water, the enforcer stands over him continuously, constantly lowering him into the water for the duration of allotted time. (Shar HaGilgulim intro 22)

 

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. These souls are all from the same source. 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. (Shar HaGilgulim intro 2)

There are completely “New souls”, some of these souls were not included in the body of Adam when he sinned. These souls that were not part of Adam’s soul when he was first created. These are truly completely new souls 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. Other than “new souls” All other souls that come into the world are old souls. They are all born from the Unification of Back to Back. A person who came into the world for the first time (a New soul), the Sabba of Zohar Mishpatim explains, If he merits  they bring him a Ruach; if he merits more, they bring him a Neshama,. This is not the case, as we have explained, for someone who reincarnates and usually must return in “gilgul” to receive the next level of soul if they merit to it in a life time. There are special cases when the need is great that one with only a Nefesh can attain Ruach— and even Neshama— in the same gilgul in which his Nefesh has been completed. This is possible even though it is not the first gilgul of the Nefesh but this is not the norm. It does happen at times that when a person sleeps at night and deposits his Nefesh with God, When he awakens in the morning, his Ruach will then enter him. After a Nefesh has become completely rectified, it leaves a person at night while he sleeps, and the Nefesh of a convert enters him in its place in the morning together with the Ruach of the man himself. The Ruach will be clothed within this Nefesh until it is completely rectified. At that point the first Nefesh will return to the body, and they remain together. If the person merits even more afterwards, in the morning his Neshama will enter him and remain there until completely rectified. , The main “tikun” is when one sleeps and deposits their soul by saying upon lying down, “In Your hand I entrust my spirit” (Psalms 31:6). At that time, the soul is elevated through a higher level of “zivug” and then returns as a new creation, in the secret of “They are new every morning” (Lamentations 3:23). This can similarly occur in the secret of “nefilat apayim”. (Shar HaGilgulim intro 19, 35)

Souls that leave the Kelipot and which are elevated into the world of holiness in secret of “ibur” only happens as a result of the prayers of the Jewish people through “yichudim” (supernal unifications) a “Sadeek” makes in this world, as discussed in Sha’ar Ruach HaKodesh. These souls from a transgression while they were in this world, descended into the depths of Kelipot.  If a particular soul is elevated from the Kelipot enters the Malchut for rectification, then that soul in the Malchut has the ability to seize blemished souls and bring them up in secret of ibur. Through the meditation of Falling on the Face prayer called “Tachnun”, only the Ruach can be withdrawn from the “kelipa” before the rectification of the Nefesh is completed. This process of drawing out a higher level of soul before the Nefesh has completed its tikun only applies to the level of Ruach. Under no circumstances can the Neshamah be drawn from the depths of the” kelipot” until the Nefesh and the Ruach have been completely rectified. A soul in the Malchut, it is constantly elevating “mym nukvin”,as a result of this it is elevated and it is able to elevate souls as well. A in the Malchut gives ability to  blemished souls to becomes enclothed in their souls and become rectified. This soul that they raise from the “klippa” remains with them until the time of resurrection, at which time it is separated from them. There is no “Sadeek” in the entire world who does not have two souls, as mentioned in the Zohar  with respect to the verse, “These are the generations of Noach,  Noach”, and likewise, Moses, Moses, and, Samuel, Samuel. For this reason the name is mentioned twice. Each “Sadeek” has 2 Ruach one in Heaven and one on earth. (Shar HaGilgulim 13,14)

There is also the case of a man born with 2 Nefesh in his body, this is called a double “Gilgul”. They are called one soul. It can handle all the trouble and difficulties it faces ((Shar HaGilgulim 4-6)

 

The Zohar states at the beginning of the portion Noach in the Tosefta on the verse “Noach, Noach” (Gen. 6:9) that every righteous person has two Ruach, one on earth below and one in Heaven above. Understand this, it is the secret of, “Behold My witness is in Heaven ”  (Job 16:19) which refers to Chanoch, and Elijah to because he too is a heavenly angel. This is the secret of “He appointed it as an testimony to Joseph …”(Psalms 81:6) — since Joseph merited to receive the Neshama of Chanoch. “Joseph was handsome” (Gen. 39:6)  because he merited Adam’s beauty, which came to him from the edge of the Neshama of supernal Atzilut. However, Joseph did not merit this until the night of the “end of the two years,” (Gen. 41:1) when it was decreed that he should leave jail, that very day he rose to greatness. So is it written, “He appointed it as a testimony to Joseph  when He went out over the land of Egypt.”  (Psalms 81:6) This becomes understandable when you recall  that the Ruach or the Neshama enters a person at night while they are sleeping.  (Shar HaGilgulim 32)

Moses merited the Dat of Atzilut. The three forefathers Abraham, Isaac, and Jacob merited to Chesed, Gevurah, and Tiferet of Atzilut. (Shar HaGilgulim 31)

A man who only performs  mitzvah’s minimal physical requirements merits only to the Nefesh called Asiyah. However, he is similar to a woman whose husband has gone overseas and has left her without clothing, food, or drink. He is like the Shechinah that sits in exile and darkness while her house lays in ruin. That is what a Nefesh of a person is like without a Ruach, they are without light and intelligence for understanding. Know. the majority of people only have the soul level Nefesh. (Shar HaGilgulim introduction 1) And only a small amount in these later generations ever merit to their Ruach and Neshama. Yet, we know that the son of David will not come until all the Ruchot and Neshamot are rectified (Talmud Yebamot 62a). (Shar HaGilgulim 18)

Now we understand that the Ruach and Neshama can reincarnate into other bodies on top of the Nefesh of a convert, and they, too, become rectified.

This is the order of the five levels of souls

When Adam sinned some of the souls in him were removed and returned to their holy places. They are called level one souls.

1) Truly new souls can remain within the Malchut within the secret of the fetal stage for a period of twelve months, after which time they will descend into a body in this world. Thus, we find women whose term of pregnancy is twelve months, as mentioned in the Talmud. (Shar HaGilgulim 13)

2nd Level Two souls are those who remained with Adam and which are considered new to some degree have the ability to remain within the Malchut for nine months before coming into the world. Souls that remained with Adam, but the kelipot have no effect over them are level two souls. They can only merit to reach in this world the wings of malchut of Atzilut, called the nefesh of Atzilut the first time of incarnation. Higher than this they cannot reach the first time, only after they come back another time. Since those from this level can reach the  Nefesh of Atzilut the first time, these righteous people are called ‘angels’. Any time you find the term angel used for a righteous individual they will be from this root. Rabbi Yehudah bar Illoy was from this second level. Our Sages hinted to this in the Talmud by writing that every Friday he used to wash his face and feet in honor of Shabbat and was similar to an angel of the legions of God. (Shabbat  25b). Yehudah and Chizkiah, the sons of Rebbi Chiya, are also called angels, also being from the root of the second level of soul. Our Sages alluded to this when they taught, «In Heaven two angels, Gabriel and Michael argued — and some say two Amoraim in the west. Who were they? Yehudah and Chizkiah, the sons of Chiya. (Baba Batra 75a). But Chanoch, who received the “zihara illah” a neshama of Atzilut, those from the world of Atzilut are called an angel, and can rise to the level of an angel. The nefesh-spark of the Rashba, and that of Rabbi Yosef Karo, the author of the Beit Yosef and the Shulchan Aruch of the previous generation, were from the feather of Rabbi Yehudah bar Elai. (Shar HaGilgulim 35)

3rd Level souls are of Cain and Abel and are also considered new on some level, but they have two blemishes. As a result, they can only remain in the stomach of Malchut for a seven month period of time. Souls that remained with Adam and fell within the kelipot  are level three souls, some are male souls in male “klipa” some are female souls in female klippa. (Shar HaGilgulim 13)

The 4th Level of souls are the souls that fell off Adam into the kelipot. These now  have left the kelipot and descend into this world for the first time. Nevertheless they are like the rest of the previous levels that have come a second time. They are considered to be old and reincarnated souls. Therefore, whether from Level Four which have come for the first time, or from the previous levels that have come for the second time or more, they only remain in the stomach of the Malchut for forty days, the time it takes to form the fetus. After that, they descend into this world.

The 5th Level of souls, those of converts, only remain in the stomach, the Malchut, for three days. The time it takes for the seed to fertilize. After that, they come into this world. (Shar HaGilgulim 7,13)

There is a type of soul that is a result of Adam’s sin, after which his limbs fell off and he was reduced until he was no higher than one hundred cubits

These sparks of his soul that left him at the time of the sin returned to the depths of the kelipot.  It was from this level that the soul of Seth, the son of Adam was taken. These souls that fell amongst the kelipot after Adam sinned, from which came his son Seth and others. Are called old souls and the lowest of all of the types, because they fell from Adam and splintered into many sparks and pieces as a result of his sin. They are called old, meaning from a previous gilgul. (Shar HaGilgulim 7)

Abel’s  Nefesh and Ruach were damaged and mixed together with evil, his  Neshama remained completely good. His nefesh reincarnated, it first went to Seth the son of Adam. The evil was separated out and was later given to Balaam the wicked. The little amount of good that was in Balaam reincarnated into Nabal the Carmelite, which was the beginning of the tikun. Balaam’s only power was in his mouth, by speaking “loshon hara ”  and cursing. Therefore, after Pinchas killed him he reincarnated into a rock that could not speak, to rectify the “loshon hara” that came from his mouth. However, when Nabal followed in his ways and  spoke loshon hara about King David saying, “Who is David and who is Ben Yishai?” (Samuel I 25:10), he reversed the tikun. Not only did he not rectify the previous sin but he added to the damage. Therefore it says, “and he was a rock,” (Samuel I 25:37) since his mazel saw how previously he had reincarnated into a silent stone, its written “His heart died within him.”  (Shar HaGilgulim 29)

The Ruach of Abel reincarnated into Noah. The Ruach of Abel was not rectified since the evil within it was not being completely separated out, there remained a combination of good and evil. Tevi the servant of Rabban Gamliel was born into Ham, Noah’s son.

The Nashama of Abel reincarnated into ,  it never contained an element of evil. So it says concerning it, “She saw that it good” (Ex. 2:2)

 

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. Sparks of Adam’s soul that remained within him after the sin. The Zohar teaches that  it was from these sparks that Kyn and Hevel came from. 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. (Shar HaGilgulim 9)

A man takes his “Zivug” (soulmate) from the source of his mothers soul. One who sins with a women who is not his “zivug” can need to be “gilgul” with him because of this.

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.  (Shar HaGilgulim 1)

Neshamot that The Blessed Holy One wants to send to go down below into this world. Can go at times to  Gan Aden. There they meet the souls of converts and can take hold of one of these souls, and unite with it and dress itself within it, and go out of Gan Aden  incarnate with the soul of the Convert in this world. These Neshamot come down into this world to inspire others in the service of Hashem . When these Neshamot come they dress in those souls of converts, and that is how a gentile enters into the Holy seed. But it is only within these garments, the souls of converts, that these higher souls in Gan Aden are able to exist and effect the things in this world. These higher souls from Gan Aden don’t need to come down to this world as they have completed themselves but come down here to help others and to enjoy doing the Divine service dressing in the soul of the convert who finds doing the “mitzvot” of the Torah exiting as its so new to them. The Nefesh of the convert is a garment that dresses these higher souls that were in Gan Aden. The Nefesh (animal soul) of a convert can be a garment for the soul levels of Neshama (Soul of Divine intellect) and Ruach (Emotional soul) of these higher souls in Gan Aden. It is through this exterior garment of the Nefesh of the convert  that these higher souls in Gan Aden can dress into and enter into the physical world. Thus, the Nefesh of the convert is used as a platform bringing VERY high souls in Gan Aden to enter into this  physical world.

There are other Nefashot [plural form of Nefesh] of converts that fall out from the Kelipah of Nogah, which is composed of good and evil, as mentioned in Parshat Vayakhel, p. 203. They are from the marital intercourse of the souls of the tzadikim [righteous ones] that take place every night in the earthly Garden of Paradise, as mentioned in Beshalach, p.188

The are 3 kinds of souls of Isrealites,  new souls, intermediate ones, which are the souls of Kayin and Hevel, and old ones, which fell from Adam Harishon when he sinned and they fell into the Kelipot.  (Shar HaGilgulim 1)

 

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.

At the time of the destruction of the Second Temple sin was so prevalent the nation did not have the power to purify the sparks through prayer and to raise them up. So sparks could only be refined by the death of the Ten Martyrs. From the time of Adam until the arrival of Mashiach, the tikun is to renew souls that are Back to Back, returning them Face to Face. Sometimes a person will commit a light sin, but they will be very strict and very exacting with him, punishing him as if he committed a severe sin. Therefore, A ‘light’ sin by complete “sadeek” and pious people, such as Rabbi Yochanan ben Zakkai, is considered as severe as many sins by another person. One who only possesses a nefesh of Asiyah can only cause damage to Asiyah. A “Sadeek” damages many levels and worlds if they sin. One cannot fully fathom the ways of God when he sees someone experiencing this. One cannot grasp such matters, but he must trust that all God does is righteous and with justice.  (Shar HaGilgulim 21)

Nadab and Abihu were reincarnate  many times. When Nadav and Abihu were born into this world, the primary “tikun” for the root of Cain began, the second and superior level of root from Adam. All the souls of this root came from the “tzelem” [image] of Nadav and Abihu, on the level of the “aor makif” which rests on them In the beginning Nadab and Abihu were in Eliyahu, and after that in Elisha, aside from the other “gilgulim”. Nadab and Abihu are from the same root and many sparks are affected by them. Thus, as a result of each “gilgul”, many sparks and portions of their root were rectified. However, the sparks that were not rectified were the ones that Elisha asked of Elijah; those that were already rectified ascended to their fitting place. Therefore, Elisha was a combination of two levels. The main spark of his soul came from Joseph, as is known and he also possessed part of the root of Nadab and Abihu, from the side of Cain. Elisha rectified the sin of Cain. Since he originated from the spark of the Cain root, he also wanted the sparks of Nadab and Abihu to join him. This is what caused The ibur of Nadab and Abihu  were from the root of the soul of Korach who was from the nefesh of Cain. After that Cain reincarnated into Hezekiah/Chizkiyahu King of Judah. to hint to that after the nefesh of Cain was rectified he was called ‘Chizkiah’, because through him Cain was strengthened from his weakness. When Jethro the father-in-law of Moses converted, he merited the Nefesh of Atzilut that had been given to Cain, but just on the level of “aor penimi”. Abihu took the “aor makif” of the Nefesh of Atzilut of Adam, which had been given to his son Cain. Regarding Pinchas  it says, “Elazar the son of Aaron took a daughter of Potial for a wife and she bore him Pinchas.” (Ex. 6:25)  The Sages say, ‘Potial’ is Joseph, also this is Jethro. This is the secret: When Pinchas was born, he incorporated two soul-sparks. This is the meaning of “Potiel”, which is similar to “tipin” [drops], for he was from two soul-drops, one spark from the root of Joseph and the second spark from the side of Jethro. This level that incorporates these two souls is called Pinchas. Pinchas was born with the combination of two sparks, a spark of Joseph and a spark from Jethro. However, in the case of a soul that comes called  “ibur” came the Nefesh of Nadab and Abihu to Pinchas,  and another spark must accompany it. Furthermore, this spark must be new to the world and not a reincarnation. Such a spark joined with the Nefesh of Nadab and Abihu that came in “ibur” to unify it with the Nefesh of Pinchas. Also a new soul came in “ibur” in Pinchas called “Elijah the Tishbi” from the inhabitants of Gilad, and from the root of Gad, which was a new soul at that time. This was in order to combine the Nefesh of Nadab and Abihu with the Nefesh of Pinchas itself. Pinchas also required an additional new soul in order to unite the new soul called “Elijah the Tishbi” with the rest of the older souls, that is the Nefesh of Pinchas and that of Nadab and Abihu.  It was Elijah the Tishbite from the tribe of Gad who ascended to Heaven and he did not descend again. However, Elijah from the tribe of Benjamin reincarnated into the one mentioned in the verse, “And Jaareshiah, and Elijah, and Zichri were the sons of Jeroham.” (Chron. I 8:27) Later when he died, he ascended to join Elijah who had ascended. It is Elijah from the tribe of Benjamin who ascends and descends constantly to perform miracles for the righteous and to speak with them He received an additional soul called “Elijah” from the root of Benjamin, mentioned in the verse, “and Jaareshiah, and Elijah, and Zichri, were the sons of Jeroham.”(Chronicles I 8:27), as Elijah himself wrote to the Sages that he is “from the children of the children of ” (Bereishit Raba 71:12) Chyim Vital says in Shar Gilgulim Elijah is a combination of souls, his Nefesh comes from the level of Nadab and Abihu of Cain. His Ruach came from another level, although I did not learn from my teacher from where. When Pinchas killed Zimri, he merited to receive the Nefesh of Atzilut, which was previously in Nadab and Abihu. After the Nefesh of Nadab and Abihu that had been “ibur” in him was removed, it later reincarnated into Samuel the prophet. Elijah gave the level called the drop of Joseph to the prophet Jonah, son of Amitai the Tsarafite when he revived him. (Kings I 17:17-23) This is the secret of what is written in the Zohar, «It was taught: Jonah came from the legion of Elijah, which is why he is called, “son of Amitai” [son of Truth]. This is also the secret of what the Sages write, «It was taught in the school of Elijah, “The lad that I revived was  Mashiach son of Joseph.” Since he came from a drop of Joseph he will therefore be Mashiach ben Joseph, may it happen speedily in our time! (Shar HaGilgulim 32)

The prophet Elijah took the ruach of Atzilut of Adam, and therefore he went up to Heaven and did not die like the rest of people. For he is as an angel from the hosts of God, and after that he literally became a heavenly angel.  There are many other issues regarding this matter. After Eliyahu was “gilgul” in Chizkyahu Ha Melech he was “gilgul” in Mattiyahu ben Yochanon the Maccabee after that Akiva ben Mehallal after that in Rabbi Yochanon ben Zaki ha Kohen and after that Rabbi Akiva. This is concerning the Nefesh only. The source of their Nashamah was from Moshe Rebenu. Rabbi Akiva and  Rabbi Yochanon ben Zaki are the Right and left shoulders of Moshe Rebennu who is mixed in the source of Kayin.

From a view point as this you can make the necessary connections and understand all reinincarnations throughout history.

A portion of the Neshama of Atzilut was received by Chanoch (Enoch) son of Jared, (Gen. 5:18) and therefore, he was a heavenly angel called Matto”t, as is known. Therefore he also did not die in the way of men. Enoch,  merited his Adam’s Nefesh, Ruach, and Neshama of Beriya, Yetzira, and Asiyah] also merited the level of Neshama of Atzilut which was removed from Adam when he sinned. (Shar HaGilgulim 31)

Naval HaCarmeli reincarnated into something inanimate, and thus it says, “His heart died within him and he was a rock” (I Samuel 25:37). The secret of this is understood from knowing that Laban reincarnated into Balaam, and later into Naval HaCarmeli. Balaam, who was a snake-charmer, had power only in his mouth to curse people, and when Balaam was killed it was with a single rock something domem [literally meaning ‘silent’] — to atone for the charming he did with his mouth. (Shar HaGilgulim 22)

From Shar Gilgulim we learn, Baba ben Buta the Chasid was a student of the elder Shammai. All of his life he daily brought a Doubtful Transgression Offering. Rav Sheshet was blind. When he studied Torah he was joyous and he would say, “Rejoice my Nefesh! Rejoice my Nefesh!”, Baba ben Buta  returned as the reincarnation of Rav Sheshet in order to complete some tikun that was required of him. Since King Herod had taken out the eyes of Baba ben Buta, therefore he Rav Sheshet was also blind, as is known. In Atbas”h the letters that spell Baba change into the letters that spell Sheshet. A person cannot do complete teshuva as it should be done until they know their Soul Root and previous gilgulim of their soul. The Zohar, when discussing the verse, “Tell me, you whom my soul loves” (Song of Songs 1:7) is adamant about this. It discusses there at length that a person needs to know the identity of their soul, why it has come into this world, and what it needs to rectify. A person’s “tikun” depends upon performance of all the positive mitzvot and occupation with Torah. As he increases these things, his “tikun” becomes complete, and he merits to achieve all the parts of his soul. What one does and the amount and level of mitzvahs he performs determines how many sparks will be revealed to him. The level of the sin or the amount of sins determines how many sparks will be withdrawn from him. Blemish is a result of mitzvot that were not fulfilled and by of transgression of the 365 prohibitions of the Torah. Occupation with Torah acquires Ruach from Yetzirah. Mitzvot that one can perform, such as tzitzit, tefillin and the like. A person must go out of his way to occupy himself with all the “mitzvoth” as much as his intellect is capable of grasping. He must seek out a rabbi to teach it to him. If God creates the circumstances to fulfill any of the commandments and one did not fulfill them, then they will have to reincarnate to fulfill which ever one they could have fulfilled but did not. If he does not do them, then he must necessarily return to reincarnate many times, until he fulfills all of them. With a few exceptions as one is not obligated to divorce his wife, as everyone knows, for this the altar sheds tears. (Shar HaGilgulim  4, 11)

When a man must reincarnate and dies, and after that a son is born to him, since his wife was expecting when he died, the man himself reincarnates into the body of the son, this is the secret of yibum. This is the secret of Abaye the amora who was born after his father died. His father reincarnated into his son’s body, which is why he is called Abaye meaning his father, since his father reincarnated into him. (Shar HaGilgulim  29)

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. When a Nefesh that was in the first body must return in “gilgul” to fix damages for its own sake. Then its  second body becomes the main one. After death in this world this Nefesh will resurrect only in its second body. At the time for resurrection , each body will take its portion of soul according to the level that was rectified. In the time of the Resurrection of the Dead a body will be wiped out from the world.  if she did not complete all the 248 positive mitzvot with this body and the soul will be resurrection in the body of its last incarnation.  By transgressing a positive mitzvah one causes ה ,  the Malchut of Asiyah to descend and separate from  Tiferet, making it to only descend to the first three of the “kelipot”. So by repentance this can become easy immediately rectified. As the first three sefirot of the “kelipot” can transform to Holiness. A deeper level of transgression causes Tiferet to become disconnected from Bina as well. A even deeper level of transgression is caused  when a person transgresses a positive mitzvah in such a way as to damage bina and cause it to descend to the last three sefirot of the “kelipot”. Even worse than this is when a person transgresses a positive mitzvah in such a way as to damage chochmah, separating it from keter. But even when this happens by “Teshuvah” the  cause the upper ה ,  Bina, to return to  keter, at which time chochmah will ascend with it. Non-believers and those who deny the prophetic authority of the Torah. When a person violates a negative mitzvah, prohibition of the Torah, his “teshuvah” does not evoke immediate forgiveness., but he must wait for Yom Kippur for atonement. This is because this type of sin damages Yetzirah, specifically the level of Tiferet, causing Malchut to separate from Teferet, as well as the six sefirot of Yetzira to also separate from Teferet.. In this class, their Nefesh must reincarnate to rectify this sin and their body is destroyed and lost and it does not arise in the time of the Resurrection of the Dead After the Resurrection of the Dead, higher new souls will descend from the world of Atzilut.   They are the soul of Adam called “Zehira Ila’a”. This is the secret of what is written in the Zohar, (Pekudei 253a) that from the time the Temple was destroyed, souls have not entered “Heichel Ahava”. When Adam sinned, he lost the “Zehira Ila’ah” which is the levels of Ruach Nashama Chayah and Yechida of the world of Atzilut.  Rather than fall into the kelipot, which are only in the three worlds of BY”A, they were taken up to their places. Thus, only the Nefesh of Atzilut remained with Adam after the sin.  Adam’s sinned  caused the “moach” of dat to descend between the two shoulders of Zeir Anpin, into the upper third of Tiferet, until the chest. There, the “chasadim” separated and went into the right shoulder and the gevurot went into the left shoulder.

The four worlds of ABY”A are identified with, Abba-Atzilut, Imma-Briah, Zeir Anpin-Yetzerah, and Nukvah-Asiyah. There are no kelipot on the level of Aba and Ima, the first three sefirot of Imma , and the levels of keter within Zu”N. With respect to the rest of the levels, the kelipot do attach to and nourish from when people sin. The levels the “kelipot” do not attach to and nourish from are called “Zahira illah” (upper illumination) of “Adam HaRishon”. Except for the Nefesh part of each level there is no nourishment by the “klippot” in the levels of Yechida, Chaya, Neshama, and Ruach of the world of Atzilut;  Abba and Imma of Beriyah; the twenty aspects of keter in the Zu”N of Beriyah, the aspects of keter in Abba, Imma, and Zu”N of Yetzirah and the Abba, Imma, and Zu”N of Asiyah. This is altogether ten partzufim. Each partzuf contains ten sefirot and each sefira itself has ten, making one hundred ketarim of ten partzufim. In turn, each keter has ten sefirot and four upper levels of yechida, chaya, neshama, and ruach. All of this is called “Zihara Illah”, and it is part of that which was completely removed from Adam and ascended to its holy place. There are two levels of “zihara”. The first is “Zihara Illah” of Atzilut, composed of yechida, chaya, neshama, and ruach of the world of Atzilut. The second level is is “Zihara Illah” of BY”A, which incorporates the entire two partzufim of Abba and Imma, that is, the chaya and neshama of the world of  Beriya, and Arich Anpin, or the yechida of Beriya; the four levels of yechida, chaya, neshama, and ruach of each keter from the one hundred ketarim of the ten partzufim from the Zu»N of Beriyah through the Nukvah of Asiyah. All of these are called is “Zihara Illah” of the three worlds of BY»A, as mentioned. These two types of  “Zihara Illah” were completely removed from Adam when he sinned and are called level one. Souls from the “Zihara Illah” include Chanuch, Yosef ha Sadeek, Yoshua ben Nun, Achiya haShalomi, Elishah, Yoshua ben Parachiyah, Yoshua ben Chanina, Yishmoyal ben Elisha, Yosi ben Kisma, Rav Hoshia and Rav Chaninah Saba.

The Prophet Amos was from “Olam Nikudim” from the aspect of the kings who died. They are the 5 Givurot. Rav Tarphon was from the 288 sparks. They are the 5 “givurot” of מנצפ”ך  and “mym nukvin”.

The Rambam was from the left “peah” so he did not merit to the Zohar. While the Ramban was from the right “peah” so he had this merit.

In Moshe are a few sparks from the source of Kayin but his source is Hevel.

Chym Vital writes in Shar gilgulim After Adam sinned the level of Ruach and Neshama of Atzilut were removed from him and flew upward. The Nefesh of Atzilut flew above him, but it did not completely leave him.  Enoch took the “zihara” of Arich, Adam the zihara of Abba, Eve of Imma, Abel of Zeir Anpin, and Cain of Nukvah. I do not know if all of these are considered to be sections of Atzilut, or of BY»A. Further investigation is required.

Not all the souls were equal, since, the limbs that were most affected by the sin of Adam fell deeper into the kelipot than other limbs more distant from the blemish. As a result, some souls pursue sin more than others. The limbs used by Adam to commit the sin fell from him to the corresponding level within “Adam Belial”. There they were enveloped and enclothed by the “kelipot”. Thus, the impact of the sin on a limb determined how deep it fell into the kelipot, since God made them correspond to each other, Adam Bliya’al  also has 248 limbs and 365 tendons. Once  all the souls are separated from “Adam d’kelipa – Adam Belial”, removed through good deeds, “Adam d’kelipa – Adam Belial”will collapse .The souls fallen into the depths of the “kelipot”, into “Adam Belial”, became hidden. Now, when it comes time for one of these soul to come into this world, it cannot immediately leave the depths of the kelipot through some merit of a person in this world. But it must first be included in the level of the “Tzelem” and “Ohr makif”  of three different people from the same root, one after the other. After that, it can enter a body that is born and become a soul on the level of “Ohr pnimi”, which is considered to be its first actual reincarnation. After that, it will reincarnate as many times as it needs to.  As Holiness is the life energy that results from separating from spiritual impurity which is called death. Until all the souls that fell among the kelipot of “Adam Belial” [the despicable man] that are intermixed there from the head unto the feet have been gathered. Mashiach will not be revealed nor will the Jewish people be redeemed. This is what the Zohar says: (Pekudei 258) “Until the feet come to the feet” as it says, “They stood on their legs on that day on the Mount of Olives”. (Zechariah 14:4). All the souls of Kayin are from the 5 givurot of Ima, so they seize in the “klippot” of “Adam Balieal” which is  סיסרא

 

 

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. 

  There are wicked people of whom the verse says, “And may He hurl away the soul of you enemies as one shoots a stone from a slingshot” (Samuel I 25:29); they don’t yet merit to enter  “Gehennom”.  after their deaths to cleanse their sins. Rather, their souls are tossed about as a “stone in a sling” until their sins have been cleansed enough to allow them to enter “Gehenom” for NO MORE THAN twelve months to atone. But by “Kuf Ha Kelah” (stone in a sling) there is no set time for this, sometimes it takes  ten, one hundred, or even one thousand years, depending on to the extent they sinned 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.4 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.5 Rav Nachunyah ben Hakana teaches By facing away, ignoring the commandments while in exile one can be “gilgul” as an unclean animal6. When a person sins, he draws the “sitra achra”, called death, towards him. Therefore the “kelipa” cannot leave him until he dies, when the flesh rots in the soil. Then the kelipa that was tied to him leaves along with the “kelipa” from the “zuhama” that was imparted to Adam and Eve.
Now you can understand the concept of “chibut hakever” [torments of the grave]. After a person dies and is buried in the dust of the earth, four angels immediately arrive and deepen his grave to the height of the man, as it says in treatise Perek Chibut Hakever. Then they restore his soul to his body just like during his lifetime, since the kelipa remains connected to both.
Then these angels take him by the corners and shake and beat him with fire. Just as a garment is held from the ends and shaken to remove dust, until the “kelipa” leaves him completely. This is called “chibut hakever”, which is like the beating and shaking of a garment. They deepen the grave in order to create an area within which to shake and beat him. If one is jealous regarding spiritual matters, he will not require much of “chibut HaKever”. However, if one is jealous regarding worldly matters his bones will have to rot to be cleansed of their attachment to the “kelipot”. 
One who leaves this world and does not require any punishment. The first is that from the moment he dies he ascends in the secret of “mym nukvin”  through the Yesod of Imma, which is called Olam Habah. This  group is called “Benei Olam Habah”. In other words, he is like Zeir Anpin, who is called Ben [a son of] Imma. For this reason a righteous person is called a “Benei Olam Habah”. There are other Righteous people who are not fitting to ascend by themselves and they must combine with a soul more righteous than their own and this is why the Sages say “Every Jew has a portion in the world-to-come”. (Sanhedrin 91a). The “mochin” (consciousness)  called “life of the world-to-come”, are the source of one’s existence in the world to come. It is also called “chayei hamelech” [life of the King]. In the secret of what the Sages say, “All those who wear Tefilin live”. As Tefillin draw this consciousness called  “Chayay hamelech”.They draw the life source that flows to the world-to-come while even in this world, which is Imma.

Chym Vital writes in “Shar Gigullim” that I heard from my teacher that all who are buried on Friday from the fifth hour onward do not have to undergo “chibut hakever” torments of the grave. This is because the holiness of Shabbat itself separates the “kelipa” from these people without any pain. This is the secret of ‘something extra’ on the sixth day (Ex. 16:22) — for from the fifth hour onward the holiness of Shabbat begins to shine. Every soul has a specific name based upon its level within the limb from which it was hewn. Likewise, each spark from the side of the “kelipot” has its own name. And so the “yetzer hara” of one person is not like the “yetzer hara” of another person. After someone is born and named by his father and mother, their name is not by chance the name is given by God. This name itself is imprinted above on the holy throne, as is known. Just as there is for a person a pre-determined name from the side of Holiness, likewise there is an established name from the side of the “kelipot”, the “yetzer hara” that enters the person at birth. There are people who have only a Nefesh from Malchut of Asiyah of the “kelipot”, and there are people who have an entire NR”N from the “kelipot”.

 

 

 

 

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

With respect to the chasadim of Abba, they do not stand in the yesod of Abba, since it is a very narrow place. Therefore, they go out and surround yesod from without, which means that the chasadim of  Abba stand within yesod of Imma and clothe the yesod of Abba. Unlike the gevurot, which lack unification, whether in yesod of Abba or Imma. Therefore, it was not possible to establish one teacher for all of them, for there is no one yesod unique to all of them who could teach them.

From what my teacher once answered, I could see that this is not really the reason. For I once asked him regarding this, suggesting that two teachers could have existed corresponding to the two  yesodot, but he wouldn’t answer me — seemingly because he did not want to reveal everything regarding this matter, though I don’t know why.

 

From another world-for real !

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 ………………………………………………