Video-shiur "5772 Prophetic Forces"

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5772 Prophetic Forces

Teshuva is a prophetic force

In continuation of the shiur on “5772 Prophetic Forces”, I want to emphasize the concept of prophecy in our times revealed in the kol demama daka (“silent voice”) as the force of activating teshuva, to wit, all righteous thoughts and feelings a person may have and act upon in order to "align" himself to G-d through Torah. It is important to understand that nevuah is underlined by devekut, and devekut spurs from the pre-condition of righteousness, as it is written: “The L-rd requite to every man his righteousness and his faithfulness” (Shmuel I 26:23). Hence, we can understand that uncompromising statement made by Eliyahu HaNavi: “Be it man or woman, Jew or Gentile... all can receive ruach hakodesh, all in accordance to the individual’s proper deeds” (Tana D’vei Eliyahu, Eliya Raba 9). Thus, any righteous counsel from the heart is the stronghold of a prophetic force, which gains strength with righteous action as it raises mayin nukvim (“female waters”) – the “arousal from below” – eliciting ever higher degrees of Divine inspiration, the responsive mayin durchin (“masculine waters”).  We can conclude that spirtual ascent means the transformation of self-reception consciousness into other-reception consciousness, where this so called "other", is G-d Himself. Once the person sucessfully grows in the inverting of his ratzon to receive into the ratzon to give, he grows as a channel of G-d. The channeling per se is nevuah in whatever level the person can remain in devekut. And this is done through the constant process of seeking righteousness in absolute every aspect of your being, or simply, doing teshuva.

5772 and the spirit of prophecy

5772 is a year of prophecy for the Bnei Israel.

Note that 5772 = 481 x 12. Gematria 481 is found in Bamidbar 12:6, on the word אתודע (etvadah, "I will make Myself known"). And the pasuk continues: "to him in a vision, and will speak to him in a dream" (בחלום אדבר-בו, ba-chalom adaberbo). 

The multiplication factor (of 12) indicates "dimensions" or in the language of Kabbalah, the Yud Beit G'vulei Alachson (see Sefer Yetzirah 5:2). So, "I will make myself known", is Hashem's promise to reveal a madreiga of nevuah (or at least different levels of hasagat ruach hakodesh) in the 12 general dimensional boundaries, which also correspond al pi sod to the 12 tribes of Israel (3 tribes in each are of the boundary, also called a "camp").

The Gemara (Chagigah 12b) says (based on Devarim 32:8) that there are 12 pillars upon which the universe stands. The Gemara also calls them the "arms of the universe" (thus, relating it to Devarim 33:26-27). Thus, if a person wishes to experience G-d, he must begin at the lower level and work his way upward, so to speak. He therefore begins (through hitbodedut/meditation) with the "twelve diagonal boundaries", which are the "arms of the universe", to wit, all of physical reality. Only after this can he reach other higher levels. Finally, however, he must attain a conception of G-d as being totally "divorced from space and time" (a very deep concept pertaining to the Ein Sof explained well in the Sefer Otzrot Hayim, Sha'ar HaAgulim, Derush Adam Kadmon). Note that there are 12 tzerufim to the Shem Havaya, and this has additional implications (for another opportunity, G-d willing). It seems to me that, since each and every jewish neshama has a shoresh in one of the 12 tribes of Israel, to all yehudim this year could afford the unusual opportunity to the experience of a קול דממה דקה, kol demama daka ("silent voice") as we find in the Tanach (Melachim I 19:12), which Hashem chose to reveal His Presence to Eliyahu HaNavi.

Although hidden since the churban Bayit Sheni ("destruction of the Second Temple), a level of the spirit of nevuah will be more readily available for the B'neI Israel, but that means yehudim need to learn to receive this holy "silent voice".  This is not to say that common Jews today are on the level of the b'nei nevi'im from Talmudic times or earlier. True, there is a constant descent of the generations, where each generation is less great than the one before, and because of our transgressions we no longer have great prophets. Even ruach hakodesh has ceased, we have no prophet and no visionary. Even the phenomenon of b'nei nevi'im, which is the essence of the life force and kedushah of Klal Yisrael, has fallen drastically. Yet, this we can say: even if the essence and the life force in Israel are now minimal, they are still prophetic forces.

Now, hearing or seeing the "silent voice" entails a true quieting of the mind and an increase in the real experience of devekut. For as it is written: Shiviti Hashem l'negdi tamid, "I have set the L-rd always before me" (Tehillim 16:8). However, the verse continues: "because He is at my right hand, I shall not be moved". Thus in recognizing that Hashem is always in front of you, there is a requirement of equanimity in order to perceive His Presence. This is deeper the meaning of the angelic prayer: "Kadosh, Kadosh, Kadosh, Hashem Tzivaot, melo kol ha-aretz kevodo" (Yeshayahu 6:3). This means, G-d is everywhere, truly kol ha-aretz. He is in everything, for He vitalizes all. All of Creation has His Holy Name "stamped" in it, for He is the Only Being, so all is He. Now, one must strongly desire to see beyond the veil - the klipah of reality - into the truths, that is, the spiritual underlying of all. This capacity is actually within the reach of anyone who fears Him. Truly, you should be able to see יהוה at any moment and place you wish, for He is always there, always. If you cannot see יהוה then you are blind by the lack of emunah and the vanities of your guf.  And so it is written: "Say to those who are of a fearful heart, Be strong, fear not; behold, your G-d will come with vengeance, with a Divine recompense; He will come and save you. Then the eyes of the blind shall be opened, and the ears of the deaf shall be unstopped" (Yeshayahu 35:4-5).

May it be so in this new year, amen selah.

Rabbi Avraham

Audio message for Rosh Hashana

Rav Avraham Chachamovit's Rosh Hashana 5772 message:

Shiur on the Haftarah of Nitzavim-Vayelech 5771.

K’tiva V’Chatima Tovah, L’Shana Tovah U’Metukah

Living with Mashiach

Isaiah chapter 40:1 begins with the well known Hebrew words Nachamu Nachamu Ami (“Comfort, comfort my people!”). The duplicated word Nachamu has gematria 104, which times 2 equals Yitzchak (gematria 208). Now, Yitzchak personifies the attribute of Gevurah (“Severity/Discipline”). As such, the true and complete comfort implies in the embracing of discipline/Gevurah to serve G-d. This means the moving away from leniencies which have dominated the observant community and the moving towards a life of chidurim, so as not to live a life close to the boundaries of Halacha but truly in its center and spirit. This is the reality of the Mashiach, for he will come to rule by the mishpat/law, as a king. The law will be in accordance of Beit Shammai, the archetype of chidurim. King Mashiach will reign not by democracy. He will impose the mishpat by force. Now, those who already want to live messianic lives must be trying their best to be already living the Halacha in accordance to Beit Shammai or at the very least, avoiding the (so abused) kulah/leniency mentality. Then, they will be ready and G-d wiling become part of the "remnant community of Israel" (Micah 5:2) who will live the new order to come, may it be readily in our days amen.

First day of Rosh Chodesh Iyar 5771

PURIM 5771

It is written: Vatilbash Esther malchut, "Esther put on her royal dress" (Megillat Esther 5:1).This is a concept of her crowning, for the royal garments of Malchut represent the light of Keter, as it is know "the end is wedged in the beginning" (Sefer Yetzira 1:7). So, Malchut, the lowest level (this world) is connected with Keter/crown, the most lofty level of kedusha ("holiness"). With this great light she crowns everything, for as it is written: “Esther elevates everything to emunoh/faith” (Tikkunei Zohar §21). To crown something is to raise that something to its most essential and significant level. This means, Esther represents the power to influence our emotions and drives towards kedusha, for that is the only true source of reality. Malka Esther is/corresponds to the Shechinah, the "Queen" that vitalizes all of the universe. Connecting to Purim is a deep connection to the Shechinah. May this chibur grow and vitalize your neshama towards da’at eliyon. These are the efforst every single Jew needs to make in order to hasten the comming of the only Mashiach Tzidkeinu, amem v’amem.

Rabbi Avraham

New year's revelations

B"H

My Dear friend, Rabbi Fivish Dalfin calls me Bulldozer Rebbe. He says not only I "bulldoze" over my own yetzer hara, but truly, over the yetzer hara of others. That is my style!

I end the year of 5770 with the following idea for the new year:

תְּהֵא שְׁנַת עֵזֶר אֱלֹקִי

("May it be a year of Divine aid")

This is '771.

May we all merit receiving this "Divine aid", maamosh.

Bulldozer Rebbe

Elul thinking...

B"SD

I would like to offer three thoughts on Chodesh Elul to help understand the magnitude of this special month:

1. Helping others do Teshuvah

ואשר לא צדה והאלהים אנה לידו ושמתי לך מקום אשר ינוס שמה

Here the pasuk (Shemot 21:13) speaks of the Arei Miklat (as we can see the reishit tavot: Ina L’iado Visamti Lich). As such, we derive that Elul is special for it is established to forgive unintentional averot during the year. Moreover, following each averah, the person must seek "a city of refuge", that is, a proper (spiritual) struture to allow the full contemplation of his transgressions' consequences, the chesbon nefesh followed by teshuvah.

2. Asking Hashem for help

The yetzer hara tells us that our sin is a small thing. It does not allow us to contemplate its implications, including the wedge that sin drives between ourselves and our Heavenly Father, and the darkness that envelops all of the spiritual worlds as its consequence. A person who is oblivious to the reality of the horror of sin dwells in utter confusion. The holy sefarim speak of a state worse than Gehinom. Some people wander through life, oblivious to the requirements of law. They sin without any awareness of its seriousness. They also can for decades without experiencing any Divine retribution! Hashem leaves them in their state of confusion. When they die, they are treated similarly. Even Gehinom is inappropriate for them. They continue to wander without judgment or accounting in the Olam HaTohu, truly an existence of astonishing chaos. To a certain extent, the Olam HaTohu spills over into our world, experienced by people still alive. They glide in and out of the Yamim Nora'im, oblivious to their sanctity and meaning, as if unsure in which world they reside.

2. Serving Hashem with love

Elul is a time to ask Hashem for things you need, for since Ani Ledodi V'Dodi Li is Elul, this a time when the love relationship between G-d and the Jewish people is heightened. And it is vital to raise mayin nukvin during this period. This means a real need to intensify the desire of the "groom" for the "bride". So, asking for a gift for the groom is like saying: "show me your desire and I will be yours for life". Perhaps that is why once the Lubavitcher Rebbe related that there is a Polish jewish costume where the groom and bride receive small pieces of papers from the guests with requests, who perhaps could not attend the ceremony, so the couple under the tremendous kedusha of the celestial gates of the chupah could ask Hashem for these gifts (requests). The Rebbe, it is told, was against this costume, for it could "affect" their humility (as the requests could indeed be answered). Yet, the Rebbe said the guest themselves could ask for what they need during this period, that is, the wedding ceremony (Rebbe on parashat Shoftim 5713, 2 Elul in the Cabalat Panim R' Mordechai Dubinsky's wedding). Right now, Bnei Israel is in very close relationship with Hashem, and each and every yid, the "individual guests" witnessing this great love between Hashem and the Bnei Israel, can ask for gifts that pour out from this intense love.

Chodesh Tov!

Rabbi Avraham

The Torah teaches that Israel is not under the "mazalot", the astrological influences. What exacly are these influences?

Know this well. “The mazalot influence in the nefesh [which is the yetzer hara itself] is truly noteworthy, for the mazalot are under the dominion of the malachim [angels], ‘which are as souls to the stars’ [R’ Yitzchak Abarbanel z”l on Devarim 18:24], which operate directly under the Divine guidance. As the mazalot control the ‘fundamental elements’ [i.e, earth, water, air, and fire] and the nefesh is imbued of these elements, the power of control exerted by the mazalot is truly formidable and natural, to wit, instinctive… And for each attribute of the nefesh there is as much a good aspect and an evil one; and as the nefesh resides in the blood, and it fills the whole of the body, each organ of the body is differently irrigated by this blood, and in accordance of its physical and spiritual characteristics, receiving this nefesh influence as well” (R’ Avraham Chachamovits, “A Bondade para Avraham”, Bereshit). This control the mazalot exert over the nefesh cannot ever be underestimated! Regarding this it is written that, “In the center of the Firmament there is a bright path. This is the ‘firmament’s serpent’ [called Shvil HaChalav, the ‘Milky Way’], which controls 12 mazalot. There are an infinite number of stars on that path, and they are grouped together in condensations of small stars, which are so dense they seem having their own form, as infinite mountains. Each one of these stars is connected to an angel. The groups of angels connected to each one of the 12 constellations have the task to ‘coarse’ the souls born under that constellations, pre-conditioning them to certain behaviors and transgressions in accordance to the nature of each constellation” (Based on the Zohar I:125a-b, Chaiye Sarah). This means that, the person’s natural characteristics, a product of his body and soul, are impelled to be manifested – through the soul’s levushim [garments], to wit, thought, speech, and action – in accordance to the measure and strength of influence from the mazalot. This occurs in the same manner that, for example, the mazalot influence the development of harvests, impelling the earth to reveal its natural and necessary power for the plants to grow, while the plants themselves receive the blessing for this exact growth, as it is written: “Even a blade of grass here below possesses a [spiritual component which is the] mazal above which controls and touches it, and in an imperative way commands it: ‘Grow!’” (Bereshit Rabah 10:6; cf. Zohar I:251a, Pekude; Rambam, Moreh Nevuchim II:10; Tanya, Iggeret HaKodesh §20, end; Tanya, Iggeret HaKodesh §8). That means, “Hashem offers the kedusha for each blade of grass, so that each one may have a ‘spiritual component’ – a kedusha which is offered to the physical world to reside in that particular blade of grass” (R’ Shmuel Halevi of Köeln z”l, Machatzit HaShekel [on the subject of the Bereshit Rabah 10:6] commentary on the Maguen Avraham, R’ Avraham Abele z”l. Cf. the Ari”zal, Likkutei Torah, Devarim 8:3) which allows it to express its natural tendencies. Therefore, it is necessary to understand that the mazalot are an important channel connecting kedusha and the physical level of Creation. This channel favors the Divine Providence to descent towards the world. In fact, G-d’s providence operates through the angels who work through the stars and planets.

Now, once the tendencies of each man are manifested in accordance to the mazalot influences and his yetzer hara, he will need to choose with his sechel if his life’s path will be traversed with a pompous and affected walk of one who ignores G-d and lives only to serve these natural influences and debased desires, or contrary to that, he will seek to align himself humbly to the laws of Torah, so as to walk in a straight and dignified manner, worthy of a being with a holy soul. And as our Sages explain, “Who is strong? He who subjugates him yetzer hara” (Pirkei Avot 4:1). And how to subjugate it? Remembering that, “The yetzer hara can be compared to an iron rod over the flames of a strong fire. While it is over the fire, the object can be molded into any form the person desires. Such is the yetzer hara which can be subjugated through the words of Torah, which are as a fire” (Avot d’Rebi Natan 16:4), for as it is written, “The L-rd your G-d é a consuming fire” (Devarim 4:24), and “G-d and His Torah are one” (Zohar II:85b, Yitro).

Therefore, we see that one’s decisions have great impact on his physical and spiritual, for “know that exactly corresponding to the impulses of man here are the influences which he attracts to himself from above. If his impulse is towards the side of kedusha, he attracts to himself the kedusha from above and in this manner, he sanctifies himself. However, if his tendency is towards the side of impurity, then he brings a impure spirit down to himself, and becomes thus polluted and blemished” (Zohar I:125b, Chaiye Sarah).

Thus, choosing is a vital activity, for in the first case, man is subjugated and becomes enslaved by the cold stars and planets, and his destiny is thus set. While in the second, he establishes a direct contact with Hashem in accordance to the spiritual law: “You shall be perfect with the L-rd your G-d” (Devarim 18:13); thus being subjugated only by the Ribono Shel Olam and remaining completely ignorant his future, which after all, will depend on his actions here and on the Divine mercy! Now we understand the Talmudic dictum, Ein Mazal L’Israel (Shabat 156a) to be interpreted by the holy Ba’al Shem Tov as Ayin Mazal L’Israel, to wit, contrary to the non-Jew and his connection with destiny, the Jewish connection is direct and unique with the level of Ayin, the ‘Divine Nothing’, allowing for a complete transcendence of the lower level of the mazalot. As explained by HaRav Yitzchak Ginsburgh שליט"א, “The Ari’zal reveals in the Etz Chayim that the non-Jewish astrology only reaches up to the 12 constellations or signs of astrology, but there are many other levels above that one. The highest level is the 12 permutations of the Name of G-d Havayah. Only the Jewish People is connected to this level. In being connected to this level, they have the power to recreate, for the name Havayah signifies ‘creation continues’”. Hence, “Israel’s own destiny is an eternal and indefinable state of Ayin. Only its connection to the Ayin Sof exists, with this abstract Origen, and from this Origen only this people [which does not accept the mazalot] depends and persists” (Ibid. “A Bondade para Avraham”). As G-d cannot be defined, the destiny of the Jew cannot be defined. And this is the greatest gift for this people having accepted the Torah – its true freedom.

ETZ L'SHLIACH - Rabbi Avraham Chachamovits's new book in English

Today, Rosh Chodesh Iyar, is the Yarzheit of Rabbi Chayim Vital zt"l, the greatest talmid of the Ari"zal our holy teacher, and my spiritual guide.

Exactly today, my first English book was unveiled in the Unites States, at the site www.seforimcenter.com, under Kabbalah books. 

I am truly, very pleased with this, baruch Hashem.

It is forbidden for a Jew to work on Shabbat. What is the esoteric reason for this prohibition?

It is important to understand that working on Shabbat implies on a “decree of death” (Shemot 31:15), chaz v’shalom. The Sod or mystical aspect of this subject is extraordinary, and I shall reveal only a small degree while hiding much more, merely summarizing in a simple form, all based on the Kabbalah of the Ari”zal (Sefer HaLikutim, Parashat Behar, et. al.). Although it is not ideal to reveal such things to such unprepared recipients, here follows my kavanah, may the Heavens witness this, to help those that still have any doubts regarding the prohibitions of work on Shabbat, so they may quickly do teshuvah and receive the kabbalat ol. As the Talmud says, “the person should do teshuvah one day before his death, e since we do not know when is this day, it is vital do be always doing teshuvah” (alluding to Shabbat 153a).

During the regular weekdays, there are spiritual forces that descend to our world’s level of reality in order to allow that tikkunim (“rectifications”) be made into effect through the permitted works to a Jew. In a more specific manner, every permitted work done during the week serves, in a way or another, to raise netzuzin kedoshim (“Divine sparks”) fallen in the physical level when the order of reality was not our current order of rectification, the Olam HaTikkun, but rather, the preceding order of the Olam HaTohu (“World of Chaos”). The order of the Olam HaTohu was broken apart, so to speak, through a deep and fundamental process of the Divine plan for the revelation and  ultimate evolution of Creation, particularly man, as it is taught by the Ari”zal. These spiritual forces that are the vehicle, through which all of these spark-elevations occur, return to their spiritual degree and level on Shabbat. On Shabbat, all is new, signifying that there is no need for spiritually elevate anything that has fallen from the destroyed primordial world of Tohu. Hence, there is no need for tikkunim on Shabbat. All is in order, truly perfect on Shabbat. Not even the work of boreh (“separation of food”) is allowed, for separating that which is not good in the food from the good part in it of itself implies in a removal of a negative element from a positive one, and that does not exist on Shabbat when after all, everything is in the category of the desired and rectified. Now, when the Jew performs a melachah (“forbidden work”) on Shabbat, chaz v’shalom, he elicits these spiritual forces that normally should operate only on weekdays to descend to the physical world in order to make into effect the appropriate spark-elevations.

However, as nothing can be elevated on Shabbat, these forces become as ‘forces in vain’, chaz v’shalom. Through this, the klipot, the negative forces that block the revelation of Divinity in the material world, can steal these spiritual powers, this holy light, and make use of them for its own negative uses, chaz v’shalom. Moreover, the klipot are called the “power of death”, and when the Jew profanes the Shabbat through some forbidden work, he receives the celestial decree of punishment through death, chaz v’shalom, since, worse than not using these forces for the elevation of fallen sparks, is the fact that they may fall under the domain and “clutches” of the klipot. This has the effect of literally nourish the klipot and sitra achra, the person then becoming a “partner of evil”, may Hashem have mercy on his soul. This nourishment has the additional effect of blocking the benefiting purpose of the Or Ayin Sof, thus causing a diminution of spiritual shefa (“flux of blessings”) to the world at large. This has the further effect of causing severe decrees (in the form of afflictions) to befall the person (and those close to him) who performed the transgression, the community, and the whole world, chaz v’shalom.