Special Blessings in the Transition of Tzaddikim

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Tau Malachi
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Special Blessings in the Transition of Tzaddikim

#1 Postby Tau Malachi » Tue Sep 27, 2016 3:46 pm

Special Blessings in the Transition of Tzaddikim: Living Beyond Death

“The Israelites, the whole congregation, came into the wilderness of Zin in the first month, and the people stayed in Kadesh. Miriam died there, and was buried there” (Numbers 20:1).

This verse immediately follows the instructions for the sacrifice of the red heifer and the use of its ashes in water for rites of purification for individuals having become unclean because of contact with a corpse, and it occurs just before the strife at Meribah, the place of bitter waters. This is the period of transition from the leadership of Moses, Aaron and Miriam to the leadership of Joshua preceding the entrance of the children of Israel into the Promised Land, a time of the death, departure, of great prophets, great tzaddikim. As is known, prophecy under the old covenant was dependent upon the ashes of the red heifer and a secret rite of purification that was performed among the navim, prophets, to prepare and open the way for the seeking of visions for the people. In the midst of seeking such visions, and the play of aliyat neshamah, mystical ascensions of the soul, in effect the seer draws near unto death, and in the experience of prophets, in radical movements of aliyat neshamah, ascents of the soul into the heavens and to the Throne of Glory, the body is like a corpse as the soul is transferred into the spiritual body, the body of light; hence, the purification of one having touched a corpse or been present in a house with a corpse having an esoteric association with prophecy. Essentially this secret rite of purification was an empowerment of the prophet, the seer, to overcome the four great klippot from which all flesh is woven.

That the instructions for the sacrifice of the red heifer are given just before the passage recounting the death of the prophet Miriam, and the events that would lead to the death of Aaron and Moses being taken by a “kiss of the Holy One,” alludes to a layers of secret mysteries, but specifically indicates secret mysteries of how when great prophets, great tzaddikim, depart this world their presence and power in this world becomes even greater, and special blessings and empowerments flow to those who have known them and been close to them.

Miriam and Moses were great prophets, great tzaddikim, and from them the succession of the prophets of various lineages came into being, and so the sacrifice of the red heifer upon which the continuation of prophecy would depend was given before their departure from the world, indicating the full transmission of their da’at and ruach to their successors and the souls of those who would arise and stand in the prophetic succession in the future. Understand, along with the possibility of full transmission of the da’at and ruach of great prophets, great tzaddikim, when they depart this world, so also sparks of their soul fly out and there are great ivurim, impregnations of the souls of those close to them with sparks of their soul, whether at the level of nefesh, ruach or neshamah. As is known, although the souls of tzaddikim ascend to the place corresponding with their realization and no longer walk in this world, they continue to appear in dream and vision, and sometimes appear in pure emanation as though physical, to the faithful and spiritual elect, and their angel remains with those who have known them and loved them, and cleaved to them. Thus blessings and spiritual empowerments continue to flow from them in death, and even more so to those who know them, having drawn close to them in life; quite distinctly they live beyond death and it is a greater life and light, for having shed the klippah of the flesh they ascend to even greater knowledge and power. As is said by the masters of the tradition, “Their star shines brilliantly from the heavens, blessing and guiding all who will follow in the Way.”

Understand, the fullness of such great souls radiates in this world for an instant, like a flash of lightening at the moment of death, the culmination of their life - fullness and completion of life, but what flashes forth remains in this world until the end-of-days, those present and able to perceive that “flashing forth,” however, receive a greater portion of blessing.

Perhaps you may recall the teachings in the Holy Kabbalah concerning the “feminine waters” and the “masculine waters,” the feminine waters corresponding with spiritual works done on earth, all manner of good works, devotion, prayer and meditation, sacred ceremony, giving of teachings and revelations, the masculine waters corresponding with the influxes of blessings and spiritual power from heaven, or from the Sefirot, that these stirring below invoke. At the time of the departure of a great tzaddik their generation of merit and feminine waters comes to its climax and culmination, and is complete - a great stirring below from a life lived in the Lord is accomplished, their spiritual work and mission in this world made perfect and complete in their full self-offering, their conscious dying, returning to heaven, reintegrating with the Light Continuum, and this is a cause of great joy, great jubilation, in the heaven, and corresponding blessings pour forth from the heavens and the Supernal Abode to all who desire to receive them, to each according to their desire and capacity to receive the influx of knowledge and power. This great influx of a movement in the Spirit of the Lord complete, perfect, transpires at the moment the soul of a great tzaddik departs this world when all that God ordained is accomplished.

In this we may consider the story of Elijah and Elisha near the Sacred Jordan, Elisha insisting on being present with his holy tzaddik until the very end of his time in the world and requesting twice the power of Elijah on his departure. Elijah promised to fulfill the wish of Elisha if he was able to perceive the moment of the Lord taking Elijah up into heaven, and as we know that promise was fulfilled. Likewise, we may consider the outpouring of the Holy Light and Fire of the Supernal Abode on the Day of Pentecost after the disciples of Yeshua Messiah witnessed his ascension into the heaven of heavens, the movement of the First Coming being accomplished, complete.

Now when a great prophet or great tzaddik departs the world their soul ascends to that place corresponding with their mochin gadlut, their realization, whether the garden of Eden, the interior heavens, or the heaven of heavens and palace of the Messiah, and there is a corresponding stream of blessings from that place they are established, all according to the generation of their nefesh, ruach and neshamah in the World-To-Come. Joined with this there is the issuance of masculine waters from Hokmah, the wisdom of their realization, and these blessings are received by all who are able to receive them.

In general, blessing flow from neshamah, ruach and nefesh with the departure of great prophets, great tzaddikim, but at times there may also be blessings that flow from hayyah and yechidah - these are blessings that come from the supernal palace of the Messiah, and communion with the Holy Lamb, supernal elders (zakenim) and supernal princes (sarim); hence, blessings of Supernal Grace, Supernal Mercy - Abundant Mercy, “God praying to God,” or prayers of unification with the Messiah in El Elyon, the Supreme.

Thus, truly, a greater presence and power of holy tzaddikim manifests in this world when they depart, all as God has ordained, all as God wills it.

This is secret wisdom hidden in this verse of the Holy Torah; contemplate this well, and understand!

May we receive the streams of blessings from the anointed tzaddikim in the Messiah and be empowered to share them, even in the midst of the increasing darkness and tumult of the end times! Amen.

Shalom Aleichem!
Tau Malachi
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Martina
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Re: Special Blessings in the Transition of Tzaddikim

#2 Postby Martina » Sun Oct 02, 2016 4:55 am

Greetings in the Light of the Holy One!

Praise be to Our Mother for these powerful and beautiful teachings!

Contemplating them a question comes to mind concerning this passage:

"In general, blessing flow from neshamah, ruach and nefesh with the departure of great prophets, great tzaddikim, but at times there may also be blessings that flow from hayyah and yechidah - these are blessings that come from the supernal palace of the Messiah, and communion with the Holy Lamb, supernal elders (zakenim) and supernal princes (sarim); hence, blessings of Supernal Grace, Supernal Mercy - Abundant Mercy, “God praying to God,” or prayers of unification with the Messiah in El Elyon, the Supreme."

Did Elisha receive supernal blessings from hayyah and yechidah from Elijah? Did he receive these blessings so he could become the Messiah? Are they the double portion of the soul of Elijah? It also seems that Elisha had earned the merit to receive such special blessings through the spiritual works of Elijah he had been a part of.

Any corrections will be received with gratitude.

Shabbat Shalom,
Martina
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Re: Special Blessings in the Transition of Tzaddikim

#3 Postby Tau Malachi » Mon Oct 03, 2016 9:17 am

Grace and peace to you in Hayyah Yeshua, the Risen One!

Elisha received from Elijah twice the spiritual power of Elijah, and therefore Elisha received the complete transmission of the da’at and ruach of Elijah, along with the mantle of Elijah. As is known, the power of the resurrection of the dead corresponds with the realization of hayyah, and both Elijah and Elisha had this spiritual gift. In this we may surmise that there was an exchange of sparks between them at the level of yechidah and hayyah, and according to masters of the tradition there was an exchange of sparks between them on all five levels of soul, for they were the most intimate of spiritual friends in the Holy Shekinah and Spirit, and were rather like “twins of thunder.” These are two souls that have their origin, their roots, in the crown and brain of Adam Kadmon; hence, the loftiest grade of souls.

Elisha was the protege of Elijah and he served Elijah with passionate faith and devotion for many years, going with Elijah wherever he went until the very end. He gave away all of his worldly possessions and followed his Tzaddik, never turning back, never turning aside, and even when Elijah bid him to turn aside Elisha would not, so great was his devotion to Elijah and to the Holy One; hence, Elisha was an inmost, perfect disciple, and having generated such merit, such love, he received the corresponding blessings when Elijah was taken up by the Holy One and departed this world. In essence Elisha became a holy vessel able to receive the full love, the full force, of the soul of Elijah, and ultimately as Yeshua, the full influx of the Supernal Light and Spirit of God - Soul of the Messiah.

Now Elisha served Elijah in every way, tending to him, and Elijah taught and initiated Elisha into the ways of the navim, prophets, imparting the knowledge and empowerments of Ma’aseh Bereshit (Works of Creation) and Ma’aseh Merkavah (Works of the Chariot). Receiving initiation, receiving spiritual empowerments, through his own continuum of contemplation, prayer and meditation, and worship, Elisha integrated and brought to fruition all that he received, taking up the spiritual work of his Holy Tzaddik fully, entering into Mochin Gadlut (Big Mind), and so he came into being as Baal Shem (Master of the Name), head of the assembly of prophets. He enacted a total and complete surrender and self-offering in discipleship and devotion to the Most High, and he co-labored with his Tzaddik and the Holy Spirit, and therefore he was able to receive the full blessing of the Holy One and his Tzaddik.

This teaches us that to receive the blessings of the Tzaddikim, those who are with us and those who have departed from us, we need to enact an active and dynamic surrender and self-offering, serving our Tzaddik, serving the Lord, co-laboring with our Tzaddik in service to the kingdom of heaven and the harvest of souls; hence, we must engage the work of salvation, and through our works cleave to our Tzaddik and the Holy Shekinah, and in so doing we will receive the corresponding blessings and empowerments, all as we desire and are able to receive. Each shall receive as they give of themselves and are able to receive, and we must understand that it is in giving that we receive. Elisha gave himself completely to his Tzaddik and the Lord, and so he was able to receive completely; hence, the experience of an exchange of sparks and energetic transmission of every grade of soul and of every grade of the Holy Sefirot.

Always, the teachings and revelations of a Tzaddik, the blessings and empowerments they impart, the works of the Spirit of God they enact, depends upon their assembly, their companions or disciples; the more elevated and auspicious their assembly, the greater the transmission of their da’at and ruach, and the greater the blessings and empowerments they are able to give. As we see with Elijah and Elisha, the essential intention of Tzaddikim is that they might at least have one very close disciple, “twin,” to whom they might impart the fullness of their da’at and ruach, the fullness of the Holy light and Spirit that is in them, and if more than one, so much the better. Praise God!

In the midst of this they seek to uplift all souls that they encounter to whatever extent they can, seeking to give to each person they meet whatever is good to give, all as each person desires and is able to receive.

Although, indeed, the greatest outpouring of blessings is at the culmination of a Tzaddik’s life, throughout life they pour blessings upon those who draw close to them and walk with them; naturally, those who draw close to them in life and receive blessings from them in life, receive special blessings when their Tzaddik departs the world, or when they themselves depart if their Tzaddik remains in this world, for then their Tzaddik may engage aliyat neshamah on their behalf, the transference of consciousness and the uplifting of the soul in the Great Ascension.

Those seeking a living Tzaddik, may they find one, and finding one may they be well received! Amen.

Shalom Aleichem!
Tau Malachi

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Re: Special Blessings in the Transition of Tzaddikim

#4 Postby Mark Daniel » Thu Oct 13, 2016 6:34 am

Greetings and love to you all!

I am extremely grateful for the unfolding of this mystery Tau Malachi!

I hope it is not too far afield to inquire how these insights might also help reveal something of the influx of ivur we see at the death of Yeshua Massiah?

The movement you pick out of the slaughtering of the Red Heifer outside of the tents, the death of the Prophetess Miriam, and an influx of ivurim to those who were closest to the Tzaddik, seems to be importantly reflected also in the crucifixion of Adonai Yeshua outside Jerusalem, his death (and subsequent resurrection and ascension), and the massive influx that transpires both at the time of this physical death and his ascension.

While we often speak about the influx that initiates the Pentecost, with this discussion about the sharing of ivur at the moment of death I am inspired to ask what more might be shared about the influx that takes place at the time of the Master’s physical death?

In Matthew we read:

At that moment the curtain of the temple was torn in two from top to bottom. The earth shook, the rocks split and the tombs broke open. The bodies of many holy people who had died were raised to life. They came out of the tombs after Jesus' resurrection and went into the holy city and appeared to many people. (Matthew 21)

In an earlier post we read:

“In terms of an ivur at the level of hayyah, these may extend the life of a person beyond their “allotted time,” and in this you may understand that an ivur at the level of hayyah may be involved in raising a person from death back to life.”

Am I right to hear then that the miracle above is just such an outpouring of blessings (ivur) from the level of hayyah?

If so I wonder if more might be said about why the ivur of a master might settle upon already departed men and women when there were so many holy vessels connected to that master still alive and working? Such a beautiful mystery!

In the past when considering this passage I had the feeling that perhaps there is something like a law of the conservation of (spiritual) energy, such that the death of a great Light-bearer necessitates the light force be re-distributed in the realm amongst those who can bear it. I’m reminded also of the ninth Attribute of Mercy: ‘to the thousandth generation’. As Tau has writen, “what is in accord with the Holy Light, what is good and true, is retained and preserved for a great duration (“a thousand generations”)”. Might there be something of this retention of what is good and true at work when ivur is distributed at the time of a prophets death?

And finally, in order to receive this abundance of blessing at the Master’s death, so much so that they are raised from the dead, these holy people must have been very close to the Master indeed. Is anything more shared in our oral tradition about who these holy people were, and what their work may have been?

I pray the Spirit may open the way for a deeper understanding of this mystery that has long been in my heart!

With enormous gratitude, blessings and love!


Mark Daniel-

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Re: Special Blessings in the Transition of Tzaddikim

#5 Postby Tau Malachi » Thu Oct 13, 2016 10:15 am

Grace and peace to you in Hayyah Yeshua, the Risen and Ascended Messiah!

If we read the passage carefully at the moment of the death of the Perfect Tzaddik, Yeshua Messiah, the curtain shielding the holy of holies was torn in two top to bottom, the earth shook, and rocks were split, and in this release of great force “tombs also were opened." Though it indicates the raising of holy ones, saints, “who had fallen asleep” at that time it goes on to say that it was not until after the resurrection that they “came out of their tombs and entered the holy city and appeared to many.” Thus, the way is opened for the resurrection of the holy ones at the time of his death, but their arising from their tombs transpires on the third day when Yeshua Messiah appears again in the resurrection. We may consider this and consider the symbolism and how it may relate to our present contemplation and discourse. May the Spirit of God enlighten us concerning these secret mysteries!

Listen and hear, and understand! The curtain before the holy of holies was torn revealing the second temple as an empty shell, a husk of darkness, having no mercy seat, no ark of covenant, and therefore never having been a proper dwelling place for the Holy Shekinah; this corresponds with a shattering of klippot and uplifting of sparks. The earthquake and splitting of stones - a great agitation on earth and in heaven, is the continuation of this divine action of breaking klippot. In this divine action “tombs also were opened,” and this opens the way for the resurrection of the dead and the ascension of souls. At the time of the death of great tzaddikim and prophets this divine action is among the special blessings that flow from them, through the great force of their spiritual life in faith and devotion, through the light-power or merit they generated, they may shatter klippot that encumber and bind those who have faith in God and those close to them, and, drawing out sparks of the Divine Light bound up in them, may facilitate radical tikkunim of souls, radical mending, healing, and illumination. This, in turn, opens the way for the reception of greater spiritual blessings and empowerments, and for a greater uplifting of the souls of the faithful and those near to them in ascension, or in “return to God.”

Essentially, living tzaddikim have the spiritual power to nullify heavenly judgments, to “erase sins from bone,” and as we know, when a holy tzaddik receives an individual as their disciple, companion, they take the sin, the karma of their disciple, upon themselves, enacting something of the rite of ransom in love and compassion; it is through the indwelling Messiah, the Holy Light and Spirit in them, that they are able to accomplish this, and specifically through the realization of the Wisdom of Ain (No-Thingness), the awareness of the Ain Nature of All (Kol).

Now we have spoken about the flashing forth of the radiance of the soul of a great tzaddik at the time of their death, and the great influx of Divine Light that happens as the heavens come down and receive them, but as is known there is an even greater period of influx that happens on the third to fourth day following their death when their soul arises in the afterlife, when they ascend and reintegrate with the Light Continuum and Eternal One, and there are emanations of their soul that stream forth visiting those who have known them, and going to other souls among the faithful and spiritual elect as well, blessing and empowering, and uplifting those who have faith and love, and who cleave. Thus, with the resurrection of Adonai Yeshua holy ones, saints, were raised from the dead, and the Master appeared to his inmost disciples blessing and empowering them, imparting inner and secret teachings to them, revealing deep mysteries of the Work of Salvation and the End-Of-Days. This period of revelation continues for some time following the departure of great tzaddikim and prophets, and though, indeed, they may continue to appear to the faithful and spiritual elect thereafter, there is eventually a culmination of this abundant outpouring of blessings and the radiance of their holy soul and a taking up of measured emanations in comparison; to us this “measure,” however, seems limitless, and completely beyond our comprehension.

Among great tzaddikim who embody the realization of hayyah of neshamah, which reaches into hayyah proper, there is a distinct witness of the Holy Spirit, for they bear peculiar spiritual gifts, the ability to send souls into direct experience of afterlife states and draw them back into the body, the ability to lengthen life and the ability to resurrect the dead, this latter being a spiritual power of those holy and enlightened ones who embody the full realization of hayyah, such as we see with Elijah, Elisha and Yeshua, and with Yohanan, though he keep these works secret so that he would not be confused with Yeshua as Messiah.

Very specifically, the lengthening of life and resurrection of the dead correspond with the spiritual powers of the realization of hayyah, certainly so!

We can say this, though, that there are other ways for the lengthening of life, for at times souls may be bound up in klippot that steal life-force, light-power, and therefore shorten life; if and when through the Spirit of God with the help of a tzaddik or angel such klippot are shattered and overcome, in effect there is a lengthening of life. So there are other ways that there may be an addition of days of life that do not require the realization of hayyah in the tzaddik who is assisting us.

In closing, concerning the holy ones, the saints, who Yeshua Messiah raised from the dead, these, indeed, were souls of higher grades that had a deep spiritual connection with the soul of Adonai Yeshua, and they were raise from death to life so that the works of God might be revealed in them, the coming of the Messiah made known. Among them, however, masters of the tradition have said were souls who were granted an extension of life in order to fulfill certain spiritual works and their soul’s mission, and complete the work of salvation that was given to them, so that they might fully reintegrate with the Infinite Light when, at last, they departed this world.

These are teachings the Holy Spirit set into my heart this morning, teachings that seemed good to give.

Praise God who reveals all truth through the Spirit, gifting us with knowledge, understanding and wisdom! Amen.


Shalom Aleichem!
Tau Malachi

Sophia Fellowship

Ecclesia Pistis Sophia


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