First Days of Nissan

March 11, 2010 - One Response

In Preparation for Pesach – take the few minutes a day to connect to Nissan Ritual in Preparation for Pesach.

Plan to take 5 minutes a day fom March 16 thru March 28. You will be amazed at how it makes your year easier.

Taanit of Tevet – 10th of Tevet – A fast for all Generations!

December 27, 2009 - Leave a Response

Sunday December 27 is the 10th of Tevet. This is a fast day (sunrise to sunset) throughout the generations. What is this about?

On the physical level it “commemorates the day the  Nebuchanezzer was allowed to surround Jerusalem and begin the destruction of the Temple. So what!

It was 19 months later on the 9th of Av that the Temple was destroyed. So Why fast in Tevet.  In Kabbala we do not “commemorate” physical actions because they are not the cause of anything – only the effect. To change something eternally we must go to the cause.

So what is the cause for this effect – The Physical Destruction of the Temple?

For centuries before this destruction we have prophecies telling us that the Temple will be destroyed. The Prophets did tell us that to continue on your path will cause you to loose the benefit of the Temple and its ability through personal Sacrifice and Avodah to balance the negative actions of all 70 Nations, especially the Children of Israel. We did not change! We continued on this same path. The path that we continue to pursue. The Path caused by the desire to receive for one self alone.

The sages instituted this fast on the 10th of Tevet to give US PAUSE – to think about what we are doing that does not allow the Temple to be rebuilt. Our sages teach every generation that does not rebuild the Temple is like the generation that caused its “destruction.

Please take the time to reflect  (even for 5 minutes or longer). How can i be a person who loves more and hates less? This is the purpose of the fast. How can i look at the beauty and pleasures given to us in this physical world and take them for granted. How do i learn to appreciate the plea sures of life as well as appreciate the problems in life that cause me to  grow closer to the Creator!

Here is some further Spiritual / Physical information. There is also a Morning to Evening fast on the 8th and 9th of Tevet. Today only a few know of these fasts and do them. All of them relate to similar ideas.

The 8th of Tevet fast was proclaimed when the Torah was translated into Greek. The Midrash teaches that Ptolemy the King of Egypt after Alexander the Great died and one of 4 Kings of “Provinces” of Alexanders World conquest brought 70 Jewish Sages together. Seperated them by putting them into different  locations and rooms. Made it impossible for them to meet each other and discuss the translation and told them to Ttanslate the Torah under threat of Torture and Death.

When the 70 Translations were completed. They were compared and were found to be identical. Amazing if true. Tradition teaches there are 15 locations where if the Torah had been translated with Truth – it would be misunderstood by people who read it with an agenda of their own and would have caused even more destruction of the Jewish people  over the centuries than occured.  In these 15 locations the translations were in fact identical. Demonstrating the Hand of God within the action of the Sages. It also answers the question as to why these Sages did not choose death rather than follow the Halacha of the Day which was to never translate the Torah.

The fast of the 9th of Tevet was set as the Hilula or Yahrzeit of Ezra and Nechemniah. It came also to be used as a reaction to the Birth of the Man from Nazeret. This is similar to many people using the Fast of the 10th today to commemorate the our brothers and sisters  who died in the Showa (Holocaust).

There was also a Fast  Day on the First of Tevet (Prior to the establishment of the Holiday of Chanuka). This commemorates the deportation of King Yehoyachinn and the other “officials” to Babylon 9 years before the seige mentioned above.

What do all of these relate to? Why do we have this pattern of fast days in the month of Tevet? What is this all about?

There are 2 verses in the books of Prophets that need to be read to understand this spiritual issue. They are: Zachariah Chapter 8 Verse 19; and Kings 2 Chapter 25 Verse 1;. Here are the translations into English but i strongly suggest you use the Yeshshem website Bible Inquiry Page. Just use the drop down box to pick these 3 verses, one at a time.

Kings 2 Chapter 25:1
And it came to pass in the ninth year of his reign, in the tenth month, in the tenth day of the month, that Nebuchadnezzar king of Babylon came, he and all his army, against Jerusalem, and encamped against it; and they built forts against it round about.

Zachariah 8:19
‘Thus saith the LORD of hosts: The fast of the fourth month, and the fast of the fifth, and the fast of the seventh, andr the fast of the tenth, shall be to the house of Judah joy and gladness, and cheerful seasons; therefore love ye truth and peace.

the physical issue is expressed in Kings 2 Chapter 25:1 while the spiritual law is expressed in Zachariah Chapter 8:19.

Rabbi Ginsburgh teaches that in the time of Mashiach there will be a Holiday that will start on the 25th of Kislev and run through the 10th of Tevet.

The purpose of all of these fasts, during this time before the Mashiach, is for us to do Tshuvah. To return to a righteous path. For 2500 years our Rabbi’s and teachers in all religions have taught us to conceal the teachings of the Kabbalah. For 2500 years, we have not rebuilt the Temple properly. When will that happen? When i change myself and become who i am meant to be! Please remember that i can not do this until you do it with me because we are always in unity.

Please start today by pausing and reflecting on how one can do Tshuvah for the destruction of the Temple. After all you are the cause of everything that happens in your life. We know this is a hard pill to swallow. You can say i caused all the good things! Are you willing to take responsibility for all of the painful things as well?

That is the beginning of Tshuvah!

Control of the Physical World?

November 29, 2009 - Leave a Response

Control of the Physical World is best understood by the following Metaphorical story.

Professor Albert Einstein and  Kabbalist were both teaching an advanced seminar on the subject – Does the Tree fall in the forest if no one is present to hear it?

Professor Einstein teaches that since the Tree does not fall unless it registers on a human beings consciousness it implies that ones own consciousness creates the physical world.

The Kabbalist teaches the same thing using the language of Kabbalah instead of the limited language of human mathematics.

They both drive home. Both of them have left their home keys on the kitchen table which they can see from the back sliding door to their home.

Now here is the issue. Albert Einstein taught that if he thinks that the lock is open then the door will open and he can go into the house. . . .but it does not work in the physical world.

The Kabbalist taught that in addition to thinking about the lock being open and he being able to walk into the house he also taught that it is necessary to change his life movie through restriction. So he adds to his meditation that he is able to walk into his house so that he can share his teaching with more people in the world instead of being busy with this simple blockage issue that he created for himself.

So what happens. . .A locksmith drives by whom he flags down and the locksmith opens the door.

Alternative ending for the Kabbalist… his wife drives up with her key and opens the door for both of them.

Alternative Alternative ending for the Kabbalist. . . He checks the lock that he thought was locked and finds that it is not locked. He walks into the house.

Alternative Alternative Alternative ending for the Kabbalist. . . . He walks through the door.


All of these endings are possible. All it takes is Trust that they are possible. and then just do them with certainty.

Which ending manifests is not up to the Kabbalist but the technique Hashem uses in meshing all of the movies of all of the people of the world. Think about this story and answer the question Which ending is a miracle?




72 Names of God – 72 Names of Tzadikim – Your Name

November 16, 2009 - 2 Responses

A rose by any other name will still be a rose! by William Shakespeare.

Is this true or false?

If the language is Hebrew it is false.

This is the power of the Hebrew Language also called the Holy Language. Adam named all of the animals and all aspects of his/our world using the Holy Language Hebrew. As such he established the inner essence of each item named.

The Kabbalists teach that every name given in Hebrew is connected to the inner essence of the item or thing especially Personal Names.

By reading, permuting, digging deep into someone’s name one is able to know that person or thing on an inner level of understanding.

For mor information please go to the Yeshshem website.

Exodus Chapter 14 Verse 19,20, and 21 are the verses that make up both the 72 names of God and the 72 Names of the Tzadikim. The difference between the 2 sets of names is the order in which the Letters of the verse are put into the matrix that creates the 3 Letter Names. Click here to see the 72 Name Chart and Click here to see the 72 Names of the Tzadikim.

A Holy Name or a Name of God when coming in the Hebrew language are attributes of the Creator. The Kabbalists teach that we can not name God since he can not be limited by anything physical. Yet he allows us to connect to him through naming his attributes. What is an attribute of God or of a Holy Name? It is its meaning.

so Healing can be an attribute of God, Certainty can be an attribute of God, Happiness can be an attribute of God.

The Kabbalists teach us that when we permute and mix the Hebrew Letters of our names with the attibutes or Names of God we are actually injecting these attributes into our souls. They reccomend that we do this as part of our meditations and Kavenot during our daily prayers.

A great spiritual gift is a chart of either the 72 names of God or the 72 Names of the Tzadikim intermixed with someone’s Name. For an example please click here.

Please note, the strength of the Hebrew Letters is in its combination of Sound and Sight. This is confirmed by the strange phrase from Exodus Chapter 20 Verse 15 “All of the People saw the voices”.  Our sages have cautioned us to not say any of the Names of God or the Names of the Tzadikim except with thier Home Vowels. Therefore it is important that one ony look at the Letters with in the chart 1 name at a time starting from right to left and top to bottom. If one knows the home vowel of each letter, one can make this sequence of sounds but it is only suggested for someone who is Shomer Shabbat and Observant of the Mitzvot. Otherwise please just look at or scan the Letters of the Names.

What will happen when one scans the Names?

Your eyes are the window to our soul as the old adage says. You will receive the attribute of God represented by the Name into your soul. When you use the chart with your name you make those internal connections stronger. Follow these steps:

1. scan the names of the 72 names of God

2. scan the names of the 72 Names of God with your Name inserted

3. scan the names of the 72 Names from the Tzaadikim

4. scan the names of the 72 Names from the Tzaadikim with your Name inserted.

Throughtout this process have the Kavenah – the intention of strenghtening your connection to HaShem which will give pleasure or Nachat to HaShem. You can also have the Kavenah- the intention to receive more power and energy which you will use to help and share with others.

As with all things in the Kabbalah the more one learns about these Names the stronger will be your connection. It is my intention to write a blog about these names and we solicit donations to allow us the time to do so.

People who do this have found that it helps them within their life both the phsyical and spiritual levels. We know you will find these useful.

For those who are interested, you can see examples of these charts both with and without personal names here at the Yeshshem spiritual gift page. You will also find other spiritual gifts. All donations are used to automate and build are website to be more responsive to you and your questions.

Kol Tuuv

Rosh Chodesh Kislev – November 18 2009 Hilula of Rabbi Shalom Shachna

November 16, 2009 - Leave a Response

Rosh Chodesh Kislev is the Hilula of Rabbi Shalom Shachna of Lublin. Here is a link to learn more about him which will assist you in your connection and asking for his help with the items of lack in your life.

Rabbi Shachna died in 1558. The only published book we have of him isPesachim be-Inyan Kiddushin. He was a more prolific writer than that but enjoined his son Israel Ben Shalom Shachna and son in law Moses Isserles not to publish his writings. This was due to his modesty which he was well known for. In fact he is the least known Rosh Yeshiva of the Yeshiva in Lublin. He was Rosh Yeshiva and started the Yeshiva in Lublin in 1515. He was known to teach a method of study of Talmud known as Pilpul which was a method that took over the Ashkenazi students about the time that Tzafat became the center of Kabbalah in the Jewish world.

Erev Rosh Chodesh Kislev – 16th of November 2009

November 16, 2009 - Leave a Response

Each Month on Erev Rosh Chodesh, which is the day before Rosh Chodesh all of the Tzadikim return “Home”. Home is their gravesites – all over the world. They return to assist us by allowing us to ask for help for the things and spiritual tools we might lack in this physical world. All we need to do is light a candle (as close to after sundown as possible) the night before or even the day of Erev Rosh Chodesh and whisper the name of the Tzadik. We can even ask for help from Kol HaTzadikim which means from All of the Tzadikim.

Go light your  candles. Preferably a 25 hour candle.

Mitzvah #1- Do you KNOW God?

November 7, 2009 - Leave a Response

According to the  Rambam ( Rabbi Moses Maimonides whoose initial form the word Rambam) the first Mitzvah is the First of the Esser Debrot.  I will utilize his list of Mitzvoth as it is the list that is most generally accepted. Please note there are Machlochet’s (disagreements for the sake of heaven) between the Ramban, the Ramban and others.

So what is the first of the Esser Debrot and what is the connection to this concept of Mitzvah?

Please see Shmot or Exodus Chapter 20 vs 2 or you can click on this link and enter Exodus ch 20 vs 2.

According to the Rambam this verse is the first Mitzvah. It is the first verse of the Esser Debrot and the Sages teach us that the Mitzvah is verbalized as Know that there is a God or Know that HaShem is your God.

The first word in the verse is Anoki which is a unusual spelling of the word Ani which means “I”. The word Anoki is never spelled with the full spelling of the letter Vav. here is what i mean. אנוכי or אנכי. The first spelling is complete with a Vav and the second which is the way it is  spelled in the Torah. In the Torah, the word Anoki is used to refer to Hashem in the first person and also to Moshe and no other person or entity. The Gematria of Anoki when spelled completely is 87 and some of the Kabbalists say that this is a reference to Elokim which is Gematria  86 plus the Kolel. Please see the Blog about the Kolel for a  fuller explanation.

How does one do this Mitzva of knowing God. One method is Torah study but that is another Mitzvah. So we realize that to truly understand this we need to understand the word Know or Knowledge.

In Kabbalah, we teach about the tree of life which has a non Sefirah connected to it called Knowledge. This non Sefirah is explained as the restriction between the Spherah of Chochma , which is wisdom, and Binah, which is Understanding. Another way of saying this is Knowledge is the balance between Chochma and Binah. between Wisdom and Understanding. Another way to understand it is Knowledge is the balance between intuition and logic.

I am going to start substituting the word experience for knowledge because one level of knowing something is to experience. Experience uses senses both the physical  and the psychic kind of sense which is connected to intuition.

Knowledge is also the word used in the Torah to address the sexual intercourse between Adam and Chava, Adam and Eve. Did they just shake hands or did they reach male ejaculation and by assumption  female orgasm. This is a question the Zohar asks and answers they did have sexual intercourse leading to male ejaculation.

From these uses we can begin to understand that Knowledge is Experience. Knowledge is connecting to something through our senses. So what is belief and how does it differ from knowledge.

The easiest way to explain this is to ask you to do the following:

Stand in front of an audience of at least 1 person. the more the more fun.

Hold something like a pen or pencil or a key or a coin in your right hand.

Tell your audience you are going to drop the item and ask them will it hit the floor (or table if you are holding it over a table)?

Some will say yes ; some will say no; and some will say what’s the trick. talk to them till there is only a yes or no response.

Now ask them do they know their answer or do they believe their answer?

When you experience this process you begin to get an understanding about experiencing or knowing vs belief.

Now ask the audience as well as your self Do i know God or do i believe in God?

If your answer is I believe in God, as most people respond. Ask yourself the question Why is the Mitzvah to know God and not to believe in God? How does one change belief in to knowledge?

To be continued!

Mitzvot – What and Why?

November 7, 2009 - Leave a Response

Mitzvot – What and Why?

Mitzvot is a Hebrew word spelled מצות. It is the plural of the word Mitzvah מצוה which has been mistranslated and misunderstood over the centuries. It is usually translated as Commandment or “a good deed”. Sometimes it is translated as a precept or religious duty.

In Hebrew each word has 1 or more Shoreshim (roots). Words that come form the same root have some connection to each other. Mitzvah comes from two possible roots. One is Tzav צו and the other is מצת Matzat. Tzav means command; Matzat means igniter;

The Zohar explains (Parashat Tzav) that when someone does an action because of a command (even from God) then they  are involved with Avodah Zarah which is the Hebrew term for Idol Worship. The actual straight translation is “strange work or service”.

If a Mitzvah is an igniter – the question must be asked “what is it igniting? Clearly igniter implies the concept of a energy connection. But between what? The Kabbalist explain that doing a Mitzvah causes a consciousness change in a persons mind.  This change makes a stronger more energetic connection between the soul of a person and the Creator. Eventually this consiousness change becomes permanent.

Every member of every Nation (all 70 descending from Noach) have 7 Mitzvoth as a spiritual action to assist them in their spiritual work. The Children of Israel have 613 Mitzvoth from the Torah (Bible) and 7 additional Mitzvoth from the Rabbi’s in  the Talmud for a total 620 Mitzvoth.

There are 248 Postive Mitzvoth and 365 negative or do not do Mitzvoth specified in the Torah. The Kabbalists  teach there is a connection between the 365 negative Mitzoth and the 365 days in a solar year.  The Kabbalists also teach that there is 248 parts of the male human body and there is a connection between the body parts and the positvie Mitzvoth. What is that connection?

Yeshshem intend to discuss various Mitzvoth in future posts including the connections discussed above so look back soon.

21 Cheshvan 5770 November 8 2009 Hilula of the Radvaz – Rebbe of the Arizal

November 5, 2009 - Leave a Response

Today is the Hilula of Rabbi David Ben Rabbi Zimra. He was known as the Radvaz and is the original teacher of the ARI – Rabbi Issac Luria.

It is reccomended that one light a candle as soon as possible Motzei Shabbat after Havdala in his honor and to connect to his energy.

Here is information about him from Wikipedia. The more one learns about a Tzadik on his Hilula the stronger the connection and the more available is His light to assist you in your spiritual work.

Rabbi David ben Solomon ibn (Abi) Zimra (Hebrew: דוד בן שלמה אבן אבי זמרא‎), also called Radbaz (רדב”ז) after the initials of his name, Rabbi David iBn Zimra, was an early Acharon of the fifteenth and sixteenth centuries who was a leading posek, rosh yeshiva, chief rabbi, and author of more than 3,000 responsa (halakhic decisions) as well as several scholarly works.1


The Radbaz was born in Spain around 1479. He was thirteen years of age when his parents, banished from Spain, settled in Safed, Israel, where he studied under the direction of Joseph Saragossa.2

For unknown reasons, he left Israel at the age of 31 or 32 and traveled to Fes, Morocco, where he became a member of the beth din (rabbinical court) presided over by the nagid Isaac Sholal.3

In 1517, upon the abolition of the office of nagid by the Turkish government, the Radbaz moved to Cairo. There he was appointed Chief Rabbi of Egypt, a title he held for forty years. He was highly revered for his vast knowledge, integrity of character, and extensive philanthropy. Independently wealthy, the Radbaz was a successful merchant with business connections in other countries. The yeshiva which he founded and supported attracted many distinguished students, among them Bezalel Ashkenazi and Isaac Luria.

In the introduction to his commentary on Song of Songs, Isaac Akrish paints in vivid colors the character of the Radbaz, in whose house he lived for ten years. According to Akrish, the Radbaz was very prominent in both the social and the political life of Egypt, thanks to his status as a wealthy intellectual. During the time he served as Chief Rabbi, he introduced many reforms to the everyday life and religion of the Egyptian Jews. It was he who abolished the use of the Seleucid dating system in the Egyptian Jewish community and reintroduced the dating of years from Creation, as was done in other Jewish communities and continues to be done until the present day.

Upon attaining the age of 90, the Radbaz resigned the chief rabbinate and divided the greater part of his fortune among the poor, making special provision for Torah scholars. He then moved to Jerusalem. But he did not stay there long, due to the burdensome taxes that the Turkish government had imposed upon Jews. He settled in Safed, where he became an active member of the rabbinical court presided over by Yosef Karo, who held him in great esteem. He spent the last 20 years of his life in peace, continuing his learning and his writing.

The Radbaz died in Safed in 1573 at the age of 110 (some authorities say he was 94 years of age).4


  • Divrei David (“Words of David”)|containing decisions and chiddushim (original Torah thoughts) on MaimonidesMishneh Torah, published by Joseph Zamiro, together with his own work, Hon Yosef, Leghorn, 1828.
  • Yekar Tiferet (“Honor of Excellency”)|containing answers to the criticisms of Abraham ben David on Maimonides’ Mishneh Torah and commentaries on those passages in that work which the Maggid Mishneh of Vidal of Tolosa overlooks; of these commentaries, the portions on Hafla’ah and Zera’im were published in Smyrna in 1757, and the remaining portions in the Vilna edition of the Mishneh Torah, 1890.
  • Kelalei ha-Gemara (“Rules of the Gemara“)|a methodology of the Talmud, published in the collection Me-Harere Nemarim of Abraham ben Solomon Akra, Venice, 1599.
  • Ohr Kadmon (“Pristine Light”)|a Kabbalistic work, edited by Moses Hagiz, Venice, 1713.
  • Magen David (“Shield of David”)|a mystical explanation of the Hebrew alphabet opposing Recanati and Rabbi Judah Ḥayyaṭ, edited by Chagis, Amsterdam, 1713.
  • Metzudat David (“The Bulwark of David”)|revealing reasons for the 613 commandments according to the four methods of explanation known as the “Pardes system” (Zolkiev, 1862).
  • Michtam le-David (“David’s Poem”)|Kabbalistic homilies on the Song of Songs, still extant in manuscript.
  • Keter Malkut (“Crown of Royalty”)|prayers for Yom Kippur, first published with the above-mentioned Ohr Kadmon, reprinted in the Shevet Musar of Elijah ben Abraham Solomon ha-Kohen of Smyrna, and finally inserted by Heidenheim in the ritual for the eve of Yom Kippur.
  • Gilui le-Idrot|a commentary on the Idrot with notes by Rabbi Chaim Vital, still extant in manuscript in the Abarbanel Library in Jerusalem.
  • Dinei Rabba ve-Zutra (“The Great and Small Decisions”)|a commentary on the Shulkhan Arukh.
  • Shivim Panim la-Torah (“Seventy Faces to the Torah”)|the latter two works are mentioned in the preface of Magen David. The Radbaz’s responsa are his greatest contribution to Jewish literature; parts of it were published in Leghorn, 1651 (Nos. 1-300); Venice, 1799 (Nos. 1-318); Fürth, 1781 (Nos. 400-649); Leghorn, 1818 (Nos. 2051-2341). A complete edition of the responsa was published in Sudzilkow, 1836.

19th of Cheshvan 5770 November 6 2009 Hilula of Hevel

November 5, 2009 - Leave a Response

Today is the Hilula of Hevel Ben Adam and Chava. This is the second son of Adam and Eve. This is the person who is the first victim of murder in the world. According to the  Bible he was killed by his brother Cain in a fit of jealosy over God accepting Abel sacrifice of animals over Cain’s sacrifice of grains and produce.

According to Jewish Midrash Cain was also jealous that Hevel (correct Jewish pronunciation) having been born with 2 twin sisters so that he would have 2 wives and not 1 as would be with Cain. According to the teachings of the ARI (Rabbi Issac Luria) Cain reincarnated into Yitro (Jethro) and Hevel reincarnated into Moshe. When Yitro gave his daughter Zipporah to Moshe in marriage this corrected the action of the murder by Cain because he indicated he was no longer jealous or envious.

The name Hevel is spelled in Hebrew Hay Bet Lamed which gives the name a Gematria (numerical value) of 37.  This number connects to the Milui of the Name of God in the frame of Binah – a Sperah. The Milui represents a form of concealment and Hevel is greatly concealed because on the surface of the Biblical story he is looked upon as a Martyr. Having died for no reason. Yet the Mekubalim (Kabbalists) teach that there is never “no reason” or co-incidence. They teach that Hevel died as an effect of his “also” bringing a sacrifice. His consciousness was not to do spiritual work but to enjoy the physical aspects of this world. We are to enjoy the physical pleasures of this world yet we are to do so as part of our spiritual work. This was the mistake that Hevel made and many of us still do today.

It is not reccomended that one light a candle as one would do for a Tzadik. This day of celebration is meant to bring the lesson of Caine and Abel home to all of us.

It is reccomended that one connect to the positive side of Hevel by studying his energy verses which can be located at this link:הבל

Hevel also has the meaning of the word “breath”. This is in addition to its use as a Name. This also connects to the concept of concealment because a breath is almost insubstantial. It cannot be seen or heard unless one exaggerates it.

Have a beautiful day and don’t forget the spiritual rule: It is necessary to conceal onself first in order to reveal oneself through the process of living.