"For I," says the Lord, "will be unto her a firewall and will be the glory in the midst of her."
May God bless Abraham, Sarah and Isaac and all the generations of the descendants of Jacob. Amen.
To love a woman is to fear her sadness, as you alone are responsible for her happiness, & will burn for her tears. http://t.co/xhv2x9B936
� OliverOyanadel (@OliverOyanadel) April 19, 2015
According to the law, the impure force was supposed to rule in the world, for it was stronger than the pure one, and it was to clothe in human bodies. But then, the earth would have been given over to the wicked, and all the generations in the world originating from man would have stemmed from the side of the impure forces. And there would have been no chance of correction, for impurity would have dominated over all the generations to such an extent that there would have been no opportunity to get hold of the good side even for a moment.
However, the Creator provided a remedy , thereby forestalling the defect, for He elevated Shabbat and removed the impure forces, which caused the Light of peace and rest to be revealed in all the worlds. And all the impure forces were thrown into Tehom Raba (the great abyss). Thus, the world was revived, as this enabled the creation of bodies and spirits from the pure side in a Zivug of the Shabbat night, and the world advances toward the desired goal.
So what does it mean to forestall the defect via a remedy? The whole of creation is based on a cause and effect sequence, and all that transpires not according to the worlds’ development is called “forestalling” (skipping several degrees, bypassing some of the causes and effects in this chain).
And since the sanctity of Shabbat came as an awakening from Above, from the Creator’s desire, without any desire or request from below, for Adam had yet to make any corrections and draw closer to the Creator in order to merit Shabbat (when the Creator Himself prevented the defect by providing a remedy for the correction of the world), this action on the Creator’s behalf is called “forestalling.”
Just as the impure force planned to assume power over the world, the good side forestalled its actions on that night. For this night that followed the sin in the Tree of Knowledge was given entirely to the impure forces. Hence, they thought that they would obviously rule over the world. However, the opposite had happened— sanctity took their place: pure bodies and spirits were created on that night by the good side. This is because such a preparation took place that all the Zivugim on that night created bodies and spirits from the good side, without any participation of the impure force. In other words, what transpired was exactly the opposite of the impure force’s expectations.
Therefore, the time of sages who know this spans from Shabbat to Shabbat—for at this time, bodies and spirits are created from the pure, good side. And when the impure force sees that what it wanted to create was created by the opposite side, it collects its evil powers and searches through the whole world, and sees all those who make a Zivug in the candlelight, exposing their naked bodies. And ill sons are made from this Zivug. The impure side sends these sons its evil spirits of the wicked, called “wreckers.”As a result, they are ruled and killed by Lilit. Garments refer to Ohr Hassadim, the garments of Ima, the intention “for the sake of the Creator.”
When the sanctity of Shabbat comes into the world, and Shabbat rules in the world, the power of the impure force dwindles and hides on the night and on the day of Shabbat. Hence, this is the time of sages.
And only the wreckers, called “Asimon and his group,” walk secretly in the candlelight, to observe those who expose their Zivug. Afterward, they hide in the Nukva of Tehom Raba. Thus, although Asimon has the power to see the Zivug in the candlelight and on Shabbat, he cannot do harm on Shabbat, but must immediately return to the Nukva of Tehom Raba. Only after Shabbat is over can he resume causing harm.
Rabbi Shimon felt the difficulty of explaining the words regarding Shabbat being the time of sages. For each day (not only on Shabbat night), starting at midnight, the Creator walks around the Garden of Eden and makes Zivugim with the sages. The Zohar asks the same question (Veyikahel, item 194), and answers that there is a difference between a Zivug on a week night and one that is made in the candlelight on Shabbat. On weekdays, the impure force has the power to inflict maladies on the newborns , and Lilit has the power to kill them.
However, on Shabbat nights, although the wrecker Asimon and his group are present, he has not the power to harm, but only after Shabbat is over. However, opposite his opportunity to cause harm after Shabbat there exists a correction, called Havdalah, the separation of Shabbat from the weekdays through a blessing, a prayer, and a cup of wine, which completely annul the power of this wrecker. Hence, there is a significant difference between a Zivug on a week night and a Zivug on the night of Shabbat.
The thing is that there is a source of Light, ZA, Supernal unity, and a source of fire, Malchut, lower unity (item 209). Also, there are three details in the candle flame (this refers to a spiritual candle, designated in corporeality by a wick floating in olive oil):
– White Upper flame;
– Lower flame;
– The coarse part— wick and oil, supporting the lower flame.
This lower flame is called “devouring flame .” It designates judgment, the power of restriction in the candle . Thus, it devours everything below it, the wick and the oil. And the Upper white flame signifies mercy contained in the candle, for white means mercy.
And he who makes a Zivug in the candlelight will see his children damaged, and Lilit will be able to kill them, for the candle contains the strictness of judgment, and the impure forces can therefore cling to such a Zivug. Due to the strictness of judgment, their bodies (the impurities contained in the bodies that participate in a Zivug, each of which finds what suits them) become revealed.
Nevertheless, these restrictions do not appear on Shabbat. This resembles a coin without any image, so its denomination is unknown. Therefore, the wrecker, this coarse, detrimental part of the candle that supports the white flame, is called Asimon (Hebrew, Token), signifying a coin without image.
The coarse part of the candle secretly ascends along with the white candlelight, as the candle cannot burn without it. Hence, this coarse part sees the exposed Zivug and can therefore do harm after the end of Shabbat. Although the revelation (exposure) of bodies does no harm on the night of Shabbat (the impurity of the body remains concealed during Shabbat), as soon as Shabbat is over, the impure force can reveal itself and harm.
And since, after Shabbat, Asimon and his group return to their forms (properties) and rise up from the Great Abyss (Tehom Raba) to the place of settlement, they soar above the world and can cause harm. There is a song: “He who sits in the shadow of the Supernal One,” for man saves himself from harmful forces by praying and returning to the Creator:
“He who sits in the shadow of the Supernal One (dwells under the shelter of the Supernal One) dwells in the shadow of the Almighty. I will say to the Lord: ‘my refuge and my fortress, my God, in whom I trust.’Surely he will save you from the fowler’s snare and from the deadly pestilence. He will cover you with his feathers, and under his wings will you find refuge; his faithfulness will be your shield and rampart. You will not fear the terror of night, nor the arrow that flies by day, nor the pestilence that stalks in the darkness, nor the plague that destroys at midday. A thousand may fall at your side, ten thousand at your right hand, but it will not come near you. You will only observe with your eyes and see the punishment of the wicked…”(Tehilim, 91: 1-8).
253. What places do they visit on the night of the end of Shabbat? When they come out in haste and wish to govern the holy nation, they see it standing in prayer and singing this song: “He who sits in the shadow (concealment) of the Supernal One,” first separating Shabbat from the weekdays in his prayer, and then over a cup of wine, these forces flee thence and fly away to the desert. May the Merciful One save us from them and from the evil side.
Here the question concerns only the night of the end of Shabbat, but not the night of weekdays, as the night of the end of Shabbat still contains some force of the sanctity of Shabbat. Hence, although the impure forces rise from Tehom Raba and fly to conquer Israel, when they see Israel’s actions in song of prayer and in the blessing over a cup of wine, they fly away to the wasteland, an unpopulated place. Thus, people escape their reach.
It follows that impure forces dwell in three places: – On Shabbat, they dwell in Nukva of Tehom Raba and have no power to cause harm;
– When Shabbat is over, they are kept in the wasteland with the help of prayer, Havdalah, separation of Shabbat from weekdays, and the blessing over a cup of wine. They have the power to cause harm, but can’t, as they are in an unpopulated place;
One wrecker is called the “evil eye.” And he loves cursing , as it is said; “Yea, he loved cursing, and it came unto him; and he delighted not in blessing, and it is far from him” (Tehilim, 109: 17). When man curses himself, he thereby empowers the evil eye to love cursing, and it rules over him— thus, man brings harm to himself.
There is nothing in this world that does not have an Upper Root Above. Especially bread, on which man’s life depends, has its own special root Above. Therefore, he who neglects his bread brings harm to the root of his life Above. Everyone understands this, but only to the extent of the portion that satiates him, giving him life.
However, if a piece of bread and crumbs are smaller than an olive, there are those who neglect and throw them away, as such amount cannot satiate man. Yet, the sages instructed us to bless as a meal even an olive-sized amount of bread, obliging us to treat such portion as satiating, so we have no right to neglect such an amount. And he who neglects it brings harms to himself.
The reason for this is explained in the Talmud: “They asked the Creator: Master of the world, it is said in your Torah that one should not turn his face and accept bribes. Yet, You turn Your face to Israel…” The Creator replied: “How can I help turning my face to Israel if they observe the law ‘down to the size of an olive…’” (Berachot, 20: 2). In other words, by accepting an olive-sized bread crumb as a satiating meal, we merit revealing the Creator’s face, even though we are unworthy of it. Therefore, those who neglect the amount of bread the size of an olive and do not consider it a satiating meal do not merit revealing the Creator’s face; hence, they bring harm to themselves.
He who lights the candle at the end of Shabbat before Israel has reached sanctity in the blessing, thereby ignites hellfire. This is because prior to that moment, it was Shabbat; its sanctity prevailed, and hellfire has no power on Shabbat. Hence, he who transgresses Shabbat and lights the candle prematurely, Ignites hellfire and brings harm to himself, for the transgression of Shabbat is regarded as the gravest transgression. Hence, there is a special place in hell for those who transgress Shabbat. And they who are punished in hell curse the sinner for igniting hellfire prematurely. 256. For he should not light the candle at the end of Shabbat before Israel separates Shabbat from the weekdays in their prayer and over a cup of wine, as until that time, it is still Shabbat, and the sanctity of Shabbat still rules over us. And during the separation by means of blessing over a cup, all those hosts and legions that the rulers appointed to govern the weekdays return each to their place to resume the work for which they are responsible.
The main prohibition remains in effect only until the blessing in the prayer . Nevertheless, one should beware of lighting a candle before the actual separation of Shabbat from the weekdays in the blessings over a cup, as it is still Shabbat. Of course, one can light a candle for the actual separation of Shabbat from the weekdays, i.e., for the blessing over a lit candle.
257. As soon as Shabbat starts and the day is sanctified, holiness awakens and rules over the world; the power of weekdays disappears and returns only when Shabbat ends. However, although Shabbat is over, other forces do not regain their power until Israel says the prayer, “He who separates holiness from the weekdays.” Only then does holiness disappear, and the legions that govern the weekdays awaken and return to their places, each to its aboveappointed post.
258. Nevertheless, the impure forces do not assume control until the flame of the candle is lit, for they all come from the root (element) of fire, from which everything originates, and they descend to rule over the lower world. All this happens if one lights the candle before Israel has finished the blessing in the prayer.
Malchut is called the “pillar of fire” (item 209), and the forces that exist in the candlelight are the restrictions in Malchut. It is impossible to use these forces before the candle is lit.
259. Yet, if he waits until they complete the blessing, the wicked in hell justify the Creator’s justice over them, and they bring upon him all the blessings, recited by the congregation: “Therefore , the Creator gives you of the dew of Heaven,”“Blessed shall you be in your town,” and “Blessed shall you be in the field.”
By reciting the blessings, we evoke the descent of the great Light, and its power saves us from hell. And since the wicked in hell see this, they regret committing their sins and justify the Creator’s judgment brought upon them by seeing their punishment. And since man evoked such justification of the Creator’s judgment, all the blessings, recited at the end of Shabbat by the congregation become fulfilled in him.
260. “Blessed is he who considers the poor; the Creator will deliver him in the day of disaster”(Tehilim, 41: 2). What do the words “in the day of disaster”mean? This refers to the day when evil gains power and wants to take his soul away from him. The word “poor”alludes to someone very sick. “He who considers”refers to one who realizes the need to be cured from transgressions before the Creator. Another explanation is that this is the Day of Judgment in the world. “He who considers”signifies one who knows how to save himself from it, as it is written: “The Creator will deliver him in the day of disaster,”meaning that on the day when the judgment against man dominates the world, the Creator will deliver him.
“The day of disaster” is a state when the impure forces, called “evil,” govern man and take his soul away . “He who considers the poor” is one who tells the sick to return to the Creator to correct himself. It is him who the Creator delivers from the rule of the impure forces.
The Zohar continues by saying that there are three sources of evil for the soul of a man that attracts it onto himself. Hence, it advises one who considers and is compassionate to the poor, to appeal to the sick man’s heart (he who feels sick in his own evil, egoism) to return to the Creator . Then the Creator will cure him. And on this day of disaster, which man caused to his soul, the Creator will deliver him through this reward.
Even if judgment dominates the world, the Creator will deliver him, for he taught the sick to return to the Creator and explained to them the need for correction. And the difference in the explanations is that the first refers to an individual who discovers evil within himself, and the second refers to the evil of the entire world. And here, the Creator, too, will deliver man as a reward for fulfilling this Mitzva.
Keep the Word of HIS Patience
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Judah! Reuben. Gad, Asher. Naphtali Manasseh! Simeon, Levi: Issachar; Zebulun. Joseph Benjamin.
The meaning of the names from the twelve tribes of Israel spells out this sentence:
Praise! Luck, Happy, A Son Is Born--He Has Seen My Trouble. Fight The Cause To Forget! Listen, He Who Is Bound: A Man Is Hired--Accept The Gift. He Has Taken Away--May He Bring Another Son Who Will Be Fortunate.
Not one word of accusation against David Koresh was true... Not one word of accusation.
He had only one wife, and only slept with her, and only one member of his bible retreat owned a gun business: it was a legitimate gun business. The four agents that died at Waco 93 were all slated to be Al Gore's body guards, and three of them had already served as Bill Clinton's body guards during his campaign. They were assassinated by the ATF and the Branch Davidians were framed for it. George Bush senior was the head of the CIA during the assassinations of John F. Kennedy, Bobby Kennedy and Martain Luthar King. And it has already been deduced these assassinations were done by the CIA. Bush had done all this to insure the election of his son, George W. Bush. Now, do you see? This is the meaning of the burning 'Bush'.
Micah 4
The Mountain of the Lord
In the last days
the mountain of the Lord’s temple will be established
as the highest of the mountains;
it will be exalted above the hills,
and peoples will stream to it.
Many nations will come and say,
“Come, let us go up to the mountain of the Lord,
to the temple of the God of Jacob.
He will teach us his ways,
so that we may walk in his paths.”
The law will go out from Zion,
the word of the Lord from Jerusalem.
He will judge between many peoples
and will settle disputes for strong nations far and wide.
They will beat their swords into plowshares
and their spears into pruning hooks.
Nation will not take up sword against nation,
nor will they train for war anymore.
Everyone will sit under their own vine
and under their own fig tree,
and no one will make them afraid,
for the Lord Almighty has spoken.
All the nations may walk
in the name of their gods,
but we will walk in the name of the Lord
our God for ever and ever.
The Lord’s Plan
“In that day,” declares the Lord,
“I will gather the lame;
I will assemble the exiles
and those I have brought to grief.
I will make the lame my remnant,
those driven away a strong nation.
The Lord will rule over them in Mount Zion
from that day and forever.
As for you, watchtower of the flock,
stronghold[a] of Daughter Zion,
the former dominion will be restored to you;
kingship will come to Daughter Jerusalem.”
Why do you now cry aloud—
have you no king[b]?
Has your ruler[c] perished,
that pain seizes you like that of a woman in labor?
Writhe in agony, Daughter Zion,
like a woman in labor,
for now you must leave the city
to camp in the open field.
You will go to Babylon;
there you will be rescued.
There the Lord will redeem you
out of the hand of your enemies.
But now many nations
are gathered against you.
They say, “Let her be defiled,
let our eyes gloat over Zion!”
But they do not know
the thoughts of the Lord;
they do not understand his plan,
that he has gathered them like sheaves to the threshing floor.
“Rise and thresh, Daughter Zion,
for I will give you horns of iron;
I will give you hooves of bronze,
and you will break to pieces many nations.”
You will devote their ill-gotten gains to the Lord,
their wealth to the Lord of all the earth.
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The Fruit of the Knowledge of Good & Evil
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2 Ezra: A Prophecy Of The End Of Days
The Book Of The Living © 2006 by Oliver Oyanadel
The Book of the Living by Oliver Oyanadel
My rating: 5 of 5 stars
Through the course of some unfortunate family drama, a 17 year old, whose only crime was getting high with his friends, makes one naturally immature choice in response to his parents's ultimatum, and now he finds himself in a vigilante religious cult who lure and murder evil doers.
In the course of editing one revision, a word processor made the mistake of changing every "were" into "was", and although I have tried to make the necessary corrections, there seems to be still too many miss used ones for my taste. Luckily, the story is told through the eyes of the main character, so one can simply chalk it up to the character's manner of speech. ~Oliver. (They can't all be gems).
Today's Torah Lesson and Bible Study
Babylon is suddenly fallen and destroyed: howl for her; take blame for her pain, if so she may be healed. We would have healed Babylon, but she is not healed: forsake her, and let us go every one into his own country: for her judgment reacheth unto heaven, and is lifted up even to the skies. The LORD hath brought forth our righteousness: come, and let us declare in Zion the work of the LORD our God. (Jer. 51:6-10) Also je5145, is2701.
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