YOU WON’T BELIEVE HOW BIBLE VERSES MATCH HEBREW YEARS IN ASTONISHING PROPHETIC COUNTDOWN

HOW BIBLE VERSES MATCH HEBREW YEARS IN ASTONISHING PROPHETIC COUNTDOWN

BY ADAM ELIYAHU BERKOWITZ

There are 304,805 letters in the Torah, 79,847 words, and 5,845 verses.

A numeric method of matching Bible verses to Hebrew years has led a prominent rabbi in Jerusalem to the discovery that there is a direct correlation between the two which could pinpoint the deadline for the messiah.

Rabbi Ephraim Sprecher, Dean of Students at the Diaspora Yeshiva and a noted lecturer, recently revealed an amazing method of prophecy that can be accessed by simply reading the Bible. Rabbi Sprecher stated that according to Kabbalah, Jewish esoteric learning, every year has a corresponding verse in the Torah. According to Rabbi Sprecher, all that is required to find the verse that describes a particular year, whether it is in the past or the future, is to count verses from the beginning of Genesis until the number of verses equals the Hebrew calendar year.

Rabbi Sprecher explained that this is one of the reasons scribes who write Torah scrolls are called ‘Soferim’, which literally means ‘counters’.  Handwriting the sacred scrolls, Torah scribes count the letters and the spaces. With remarkable precision, Rabbi Sprecher noted that there are 304,805 letters in the Torah, 79,847 words, and 5,845 verses. He believes that the year correlating to the final verse in the Bible will signal the End-of-Days, quite literally.

“What that means is that the Moshiach (messiah) must come by the year 5845 since that is the year we run out of verses,” he explained. “All we have to do is hang on for another 68 years.”

The rabbi gave an incredible example of how this system works. World War II began in 1939, which was the Hebrew year 5699. The corresponding 5,699th verse in the Torah is disturbingly appropriate.

And that the whole land thereof is brimstone, and salt, and a burning, that it is not sown, nor beareth, nor any grass groweth therein…Deuteronomy 29:22

Rabbi Sprecher warned that the verses do not always reveal the entire truth. He explained that six years later, after World War II ended in 1945, people tried to understand the horrors they had just experienced. The war-torn world searched for the reasons behind the war and the Holocaust.

The secret things belong unto Hashem our God; but the things that are revealed belong unto us and to our children for ever, that we may do all the words of this law. Deuteronomy 29:28

“The Holocaust was too great, too enormous, for man to understand and ascribe a reason,” the rabbi explained.

The rabbi jumped ahead to 1948, the year Israel became a state. The Hebrew year was 5708 and the verse is fitting indeed.

That then Hashem thy God will turn thy captivity, and have compassion upon thee, and will return and gather thee from all the peoples, whither Hashem thy God hath scattered thee. Deuteronomy 30:3

In 1950, Israel was inundated with massive immigration. Over 150,000 Jews made aliyah (immigrated to Israel) in 24 months, the most intensive period ever of Jews returning to their homeland. The verse clearly reflects this.

And Hashem thy God will bring thee into the land which thy fathers possessed, and thou shalt possess it, and He will do thee good, and multiply thee above thy fathers. Deuteronomy 30:5

Another powerful example is the verse that correlates to 1968, the year after Israel’s miraculous victory in the Six Day War. The verse corresponding to the year 5727 describes the aftereffects of the Six Day War in 1967, the reality Israel was presented that year.

Hashem thy God, He will go over before thee; He will destroy these nations from before thee, and thou shalt dispossess them Deuteronomy 31:3

The verse describing this year, [JUN 13, 2017 ] 5777, is ominous indeed, written in language that does not bode well.

For a fire is kindled in My nostril, and burneth unto the depths of the nether-world, and devoureth the earth with her produce, and setteth ablaze the foundations of the mountains. Deuteronomy 32:22

This may describe the moment, in April, when for the first time the US military dropped its largest non-nuclear explosive device on Islamic State (ISIS) troops entrenched in tunnels dug into a mountain in Afghanistan. The Massive Ordnance Air Blast bomb (MOAB), nicknamed the Mother-of-All-Bombs, succeeded in “setting ablaze the foundation of the mountain”, killing all ISIS personnel.

Skeptics of Rabbi Sprecher’s method of understanding the Bible need only wait a little more time. Whether or not the technique is accurate will become clear on September 30, 2084, when the verses run out.

Here's an interesting lecture on this very topic.

Kabbalah: Can It Predict the Future? (Ft. Rabbi Benjamin Blech)

Source: https://www.israel365news.com/89542/you-wont-believe-how-bible-verses-match-hebrew-years-in-astonishing-prophetic-countdown/

The Research Materials of Kabbalah

The Research Materials of Kabbalah

The Research Materials of Kabbalah

"The Book of Zohar is not a book through which one can attain spirituality; it was written for those who have already attained spirituality." 

Kabbalah has always been taught through books. The first books about Kabbalah were written thousands of years ago. Adam wrote the book, Raziel Hamalaach (The Angel Raziel), and Abraham the Patriarch wr

ote the book Sefer Yetzira (Book of Creation). The Zohar was written some 1900 years ago. All of these books are still available today.

The principal, fundamental book that we study is called Talmud Eser Sefirot (The Study of the Ten Sefirot). It consists of six volumes and more than 2000 pages that depict the laws of the system of creation in scientific terms. When we study them, we receive a special illumination, a special Providence from Above.

The reason for studying this great work is because it is written in a manner meant for people in this generation. Throughout history, Kabbalists have written materials that were meant for a specific generation. The materials from different generations actually provide the same material, but are presented in a manner that is easiest for that generation to understand.

But even if we still do not understand a single word we read, even if we haven’t got a clue about the spiritual world, approaching the Creator begins from the very first lesson. When Kabbalists write books, they have already reached a certain spiritual level. When we read the books, wanting to somehow make contact with that world from which the Kabbalist wrote, we are enfolded in an illumination from that place. We do not feel it, but it slowly prepares us for the phase when we begin to feel more and more of what the books describe.

This is how one begins the process of entering the spiritual world. Of course, it is not as simple as presented here. For instance, at Bnei Baruch, there is a whole system that involves studying specific articles and lessons and following a specific syllabus.

In short, we have an entire system, the System of Creation awaiting us. The system of creation is everything around us: what is perceived, misperceived, and not perceived. Our emotions contain what we perceive by our five senses as well as something extra. That something extra is what we cannot feel today—a “sixth sense”—an additional sense that will be developed in us in the future. We call the information perceived in that sense, “The System of Creation.”

The text in genuine books of Kabbalah precisely describes how the mechanism that operates reality works. Using charts and formulas, it depicts the “control room of reality” in a form much like a user’s manual. These visuals teach us how the laws work in spirituality, and how we can influence them with mind and will, consequently affecting the results that will return to affect us.
The Zohar

In Hebrew, Zohar means “splendor,” as in: “The righteous sit with their crowns on their heads, and delight in the splendor of Divinity.” The sensation of the Creator (the Light) in the collective soul is called “Divinity,” according to The Zohar. In any place where the books of Kabbalah say, “So it was written in the book…” this always refers to The Zohar. All the others are seemingly not considered books because the word “book” (Sefer in Hebrew) comes from the word Sefira, which comes from the word “sapphire,” radiance, a revelation (of the Light, the Creator). This is found only in The Zohar.

The Zohar is an important Kabbalistic book, but it is written in a concealed way, making it impossible to understand until a person has attained the spiritual world. Because of that, today we do not start with The Book of Zohar. Instead, there are introductions and books by Yehuda Ashlag (who is also known as Baal HaSulam) that teach us how to understand what is written in The Zohar.

The Book of Zohar is not a book through which one can attain spirituality; it was written for those who have already attained spirituality. In order to understand it properly, we need to study several other books first, such as: The Science of Kabbalah, Introduction to The Book of Zohar, Preface to The Book of Zohar and Foreword to The Book of Zohar. Without first acquiring clear and correct knowledge through those introductions, the book will remain incomprehensible to us.

Baal HaSulam considers this question in the Introduction to The Book of Zohar (item 61): “We must also ask why was the commentary to The Zohar not revealed before the time of the Ari. Why was it not revealed to his predecessors? And most perplexing of all, why were the words of the Ari and the commentary to The Zohar not revealed until today?”

First, why was The Zohar hidden? The answer is that the world has gone through three phases of development during its 6000 years of existence. The first 2000 are called Tohu, the middle 2000, Torah, and the last 2000, The Days of the Messiah. It is important to note here that the 6,000 years of existence have nothing to do with the age of the world. They pertain to the period during which humans have been spiritually evolving.

During the first 2000 years, the souls that descended were sublime souls with small desires and small Lights. Desire was pretty much limited to physical existence. They were not even given the Torah because for these souls, simply existing was enough to correct them.

In the next 2000 years, souls descended with more evolved desires that needed a greater Light for their correction, the Light of the Torah. Toward the end of the 6000 years, in the remaining third, the coarsest souls descend. Those souls need the greatest Lights for their correction - the Light of the Kabbalah. Kabbalah was not needed prior to that, just as the Torah was not needed in the first two thousand years.

During the time of the Ari (end of the 16th century), we grew closer to the end of the correction of the main part, the third and last phase of the development of the souls. As a result, the sublime wisdom was revealed through the soul of the Ari. The souls of the first generations were higher than those of the last, but the greater the correction that is needed, the greater the consequent attainment and adhesion to the Creator.

During the last 2000 years, especially from the time of the Ari, the souls that descend to this world become increasingly coarser and more egotistical. They must therefore study and implement Kabbalah for their correction. This is easy to see, as today our desires run rampant even compared to just a few hundred years ago.

The Zohar was written as it was on purpose, as the book itself will tell you. Only those who have already grasped the spiritual reality can know what is written there and see the text as a depiction of spiritual situations. They see the pictures and identify the spiritual states they pertain to. We cannot do that because we still don’t have the spiritual vision.

The writings of the Ari, however, aim at more developed souls from later cycles, and therefore appear different to us. But the most suitable for us are the writings of Yehuda Ashlag, Baal HaSulam. These are intended for our generation, which is why they appear to us as systematic textbooks, just as for any science, much like the texts we study at a university. They offer questions and answers, interpretations of the meaning of the words, and a clear division of issues, which differ by topic. They also show how to perform the relevant topic of discussion. There are special articles that go along with these books that specify how one should personally relate to one’s study.

Our generation has no problem approaching the immediate study of Kabbalah. Unlike all other sciences, this wisdom demands no prior study. It is enough for a person to feel that life is difficult, to have a sense of restlessness, to see life as meaningless, or to just begin to question the meaning of life. Then, one can start studying the books and begin to advance.

In the second item in his Introduction to The Study of the Ten Sefirot, the most complex text in the study of Kabbalah, Baal HaSulam specifies the person to whom he is writing the book. He aims it at only those who feel the burning question, “What is the meaning of my life?”

He adds further in item 155 that by studying, even though the student does not understand the content of the book, the text will reveal to the student ways to behave in order to attain spirituality.
The Study of the Ten Sefirot

The book, Shaar HaGilgulim, describes how the Ari at his deathbed forbade all his disciples except Chaim Vital to study Kabbalah. Chaim Vital did not fully attain Kabbalah at that time, and therefore decided not to edit or publish the writings of the Ari.

Three generations later, Rav Tzemach, Rav Paprish and Chaim Vital’s son, Shmuel, began to dig out the Ari’s writings little by little, sort them out and publish them in book form. However, none of them possessed the entire collection, and therefore could not correctly understand and compile the Ari’s system of Kabbalah.

Only in The Study of the Ten Sefirot was the system rendered complete. For that reason, we do not study the other books that Rav Tzemach, Rav Paprish, and Shmuel Vital published, although we sometimes take an excerpt from them, as was done by Baal HaSulam in The Study of the Ten Sefirot. Besides The Study of the Ten Sefirot, no other books (here I don’t mean articles and letters on the spiritual work) contain any systematic compilation of the science of Kabbalah.

From - "Wondrous Wisdom" by - Mike Kellogg
"photo courtesy of Flickr"

Rabbi Yehuda Ashlag (1885—1954) or Yehuda Leib Ha-Levi Ashlag (Hebrew: רַבִּי יְהוּדָה לֵיבּ הַלֵּוִי אַשְׁלַג‎) also known as the Baal Ha-Sulam

source:
http://www.kabbalah.info
http://tv.kabbalah.info
http://edu.kabbalah.info
http://www.laitman.com
http://www.kabbalahblog.info
http://www.kab.tv

The World Was Created with 10 Sayings

http://www.nanach.org/

Context and Kabbalah

"Christian missionaries will grab hold of anything that they might be able to use to justify their belief in the trinity. Be it a Scriptural passage, an analogy from the physical world or a passage from the writings of the Jewish rabbis. The fact that the Jewish rabbis all identified the Christian veneration of Jesus as idolatrous, doesn’t seem to faze the missionary in the least. If they can find a line or a passage that can be read as a support for their cause, they will use it – regardless of the overall textual context of the book and regardless of the living context of the book; the lives and beliefs of the people who wrote these books and of the community that holds these books sacred."

"Let us examine one of the more popular missionary proof-texts from the kabbalistic work; the Zohar. In Volume 2, page 43b the Zohar speaks of three that are mysteriously one. The three that are one, are the three names of God mentioned in the Shema – the central declaration of Jewish faith. Missionaries trumpet this passage as a “proof” that the ancient kabbalists believed in a trinity.

The assumption that the Jewish kabbalists believed in the trinity is about as realistic as the belief that the founding fathers of the United States were secret loyalists to George the third, King of England. The argument does not deserve a refutation. But for those who are not fully aware of the Jewish aversion to the deification of a human and for those who will believe the most fantastic conspiracy theories – I will ask them to turn one page in the Zohar.

On page 42binf that same volume the Zohar declares that God Himself is One, and is above all identification – even above His name. The Zohar goes on to explain that the names of God only describe His interaction with His creations and do not begin to describe God’s own essence. The Zohar points to Deuteronomy 4:15 and Isaiah 40:18, 25 as the Scriptural teaching on the nature of God.

It is clear that when the Zohar speaks of three that are one on the very next page, the intention is NOT that God is somehow three and one at the same time as Christians believe. But rather, the Zohar is teaching us that the three modes of God’s interaction with the world are intrinsically one.

For one who has already accepted that the Zohar preaches a trinity as a matter of faith, I don’t believe that a logical argument will convince then to reconsider their position. So if a missionary quotes the Zohar to you, don’t expect to get him to change his mind. But at least you can give him some homework. You can tell him to read the Zohar from the previous page. Then you can tell him that Thomas Jefferson was actually attempting to express his loyalty to the King of England. Somehow, he ended up with the Declaration of Independence."

Context and Kabbalah | 1000 Verses:

'via Blog this'

Source: http://yourphariseefriend.wordpress.com/2012/01/02/context-and-kabbalah/

3 Things You Should Know About Kabbalah

3 Things You Should Know About Kabbalah

[Below - click "play"]

Many people think about Kabbalah as a very difficult, complicated wisdom whose subject matter is mysterious and indefinable. Open up the main Kabbalist textbook, the Talmud Eser HaSefirot, and you will be confronted with lengthy descriptions of mysterious spiritual essences such as Sefirot, Partzufim, and worlds. Or take a look at Kabbalah's fundamental text—The Book of Zohar, and you will find beautiful, albeit incomprehensible verses, such as "The rose among the thorns," or "That hall has many hidden treasures one upon the other. In that hall there are 50 closed gates that are meant to block access to the Light."

But what is the meaning of all this? If Kabbalah is a wisdom that has been scrutinized for millennia, then there must be a simple, sensible explanation to its content. And in fact—there is.

Until recently, Kabbalists were not eager to give this explanation to just anyone, and had carefully guarded the essence of Kabbalah. Today, however, a new era in Kabbalah has arrived and Kabbalists are openly offering us the simple, straightforward explanation of what Kabbalah is about: learning to implement the spiritual principle of "loving others as you love yourself."

The more one studies the works of Kabbalists, the more one realizes that they only speak about this one thing: how to attain true love for one's neighbor. This thought of "loving thy neighbor" is interwoven throughout every Kabbalistic composition ever written. All the complex terminology, all the diagrams and formulas that fill the books, are explanations of this one principle. The terms and diagrams represent vectors and forces, which in turn express feelings, sensations, desires, and the relationships between all of us.

But in Kabbalah, one does not seek to realize the principle of "love thy neighbor" for its own sake. Rather, this is done for a higher purpose—to feel the Creator, who is defined as Nature’s all-inclusive force of unconditional love. Hence, other people and the love you develop for them are all but a means to attain unity with the Creator—the quality of love.

This is also the reason that in Kabbalah, "loving others" is not just empty words, which we usually say carelessly, and immediately go back to our selfish concerns. Many people and methods also speak about "loving others," but experience shows that relating to other purely by this principle is impossible no matter how hard we try.

This is where the method of Kabbalah differs from all other methods: It gives the average person in our world the ability to develop the quality of absolute love—known as the Creator. Kabbalah teaches a person how to perceive the whole of humanity not as bodies, but as souls, and thus reveal that we are all interconnected. Only the revelation of this interconnection among us really enables people to start loving others.

However, without the exalted purpose of feeling the Creator—the sensation of absolute love, eternal existence, and perfection, one would never feel that he needs to feel the connection to others. But once a person sees that by loving them and bestowing upon them, he will attain a higher spiritual sensation, the Creator, then he begins seeing others in an entirely different way. He sees that the people around him are there for a purpose, that they are a means one has to work with in order to attain the level of the Creator—the level of love and bestowal.

On later stages of spiritual development with the method of Kabbalah, you discover even greater truths: that other people are not just a means to attain the Creator. They are all actually parts of you—precisely the parts of you that allow you to feel spiritual sensations of perfection and eternity.

See "God is everything and everything is God. Pt 1."
Abraham taught us that God is truly omnipresent, not just that he is present everywhere but that indeed God is everything. This is the meaning of the Jewish declaration of faith, the Shema, “Hear O’ Israel,
http://natzrim.blogspot.com/2012/08/god-is-everything-and-everything-is-god.html

God is everything and everything is God. Pt 1.

Many people think about Kabbalah as a very difficult, complicated wisdom whose subject matter is mysterious and indefinable. Open up the main Kabbalist textbook, the Talmud Eser HaSefirot, and you will be confronted with lengthy descriptions of mysterious spiritual essences such as Sefirot, Partzufim, and worlds. Or take a look at Kabbalah's fundamental text—The Book of Zohar, and you will find beautiful, albeit incomprehensible verses, such as "The rose among the thorns," or "That hall has many hidden treasures one upon the other. In that hall there are 50 closed gates that are meant to block access to the Light."

But what is the meaning of all this? If Kabbalah is a wisdom that has been scrutinized for millennia, then there must be a simple, sensible explanation to its content. And in fact—there is.

Until recently, Kabbalists were not eager to give this explanation to just anyone, and had carefully guarded the essence of Kabbalah. Today, however, a new era in Kabbalah has arrived and Kabbalists are openly offering us the simple, straightforward explanation of what Kabbalah is about: learning to implement the spiritual principle of "loving others as you love yourself."

The more one studies the works of Kabbalists, the more one realizes that they only speak about this one thing: how to attain true love for one's neighbor. This thought of "loving thy neighbor" is interwoven throughout every Kabbalistic composition ever written. All the complex terminology, all the diagrams and formulas that fill the books, are explanations of this one principle. The terms and diagrams represent vectors and forces, which in turn express feelings, sensations, desires, and the relationships between all of us.

But in Kabbalah, one does not seek to realize the principle of "love thy neighbor" for its own sake. Rather, this is done for a higher purpose—to feel the Creator, who is defined as Nature’s all-inclusive force of unconditional love. Hence, other people and the love you develop for them are all but a means to attain unity with the Creator—the quality of love.

This is also the reason that in Kabbalah, "loving others" is not just empty words, which we usually say carelessly, and immediately go back to our selfish concerns. Many people and methods also speak about "loving others," but experience shows that relating to other purely by this principle is impossible no matter how hard we try.

This is where the method of Kabbalah differs from all other methods: It gives the average person in our world the ability to develop the quality of absolute love—known as the Creator. Kabbalah teaches a person how to perceive the whole of humanity not as bodies, but as souls, and thus reveal that we are all interconnected. Only the revelation of this interconnection among us really enables people to start loving others.

However, without the exalted purpose of feeling the Creator—the sensation of absolute love, eternal existence, and perfection, one would never feel that he needs to feel the connection to others. But once a person sees that by loving them and bestowing upon them, he will attain a higher spiritual sensation, the Creator, then he begins seeing others in an entirely different way. He sees that the people around him are there for a purpose, that they are a means one has to work with in order to attain the level of the Creator—the level of love and bestowal.

On later stages of spiritual development with the method of Kabbalah, you discover even greater truths: that other people are not just a means to attain the Creator. They are all actually parts of you—precisely the parts of you that allow you to feel spiritual sensations of perfection and eternity.

source: http://www.inner.org

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Alon Anava ...one last chance

Last Chance - Alon Anava Clinical Death Story

After a near death experience Alon Anava has changed his life from one end to the other. 

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