Habad of the Messiah & Tzaddikim (John 16:12-15)

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Habad of the Messiah & Tzaddikim (John 16:12-15)

#1 Postby Tau Malachi » Fri Dec 02, 2016 3:24 pm

The Habad of the Messiah & Tzaddikim: Wisdom, Understanding & Knowledge
(The Transmission of Knowledge & Power)


“I still have many things to say to you, but you cannot bear them now. When the Spirit of Truth comes, [she] will guide you into all the truth; for [she] will not speak on [her] own, but will speak whatever [she] hears, and [she] will declare to you things that are to come. [She] will glorify me, because [she] will take what is mine and declare it to you. All that the Father has is mine. For this reason I said that [she] will take what is mine and declare it to you” (John 16:12-15).

This is a passage from the final discourse of Adonai Yeshua to his close disciples before the crucifixion and resurrection, and indeed, at this time there were secret mysteries of the Messiah and Gospel that they were not able to listen to and hear, and receive; apart from the revelation of the Risen Messiah there were aspects and dimensions of the Messiah they could not imagine or comprehend. Thus, truly, there was much more Yeshua Messiah wished to share with them and show them that they were not able to bear at that time. Even following the resurrection, however, until the ascension and the outpouring of the Holy Fire of Pentecost, there was much they could not understand, secret wisdom they could not glean.

As we know, living tzaddikim embody the fullness of their holy soul, and their soul is unified with the Holy Light and Spirit of God, and so they embody Christ or God Consciousness, and corresponding to the gradation of Christ or God Consciousness they embody great Habad - wisdom, understanding and knowledge. When a tzaddik comes into being, and they receive the anointing of a holy tzaddik in the Messiah - an “apostle,” then it becomes incumbent upon them to seek at least one soul to whom they can impart the fullness of their da’at and ruach, the knowledge and power of their spiritual or supernal realization (Mochin Gadlut). If they are able to impart the fullness of their da’at and ruach to more than one, or to a larger matrix of souls, naturally it is a great blessing and a greater revelation of the works of God and greater glorification of God, but if that is not the case, if in inauspicious conditions, they will engage the full force of their will and desire in self-offering to receive at least one disciple, one companion, who can receive the Light Transmission in full from them, into whom they may pour out the fullness of their da’at and ruach; indeed, for in so doing they have a “daughter” or “son,” which is to say one who resembles them, and a new generation of tzaddikim is born, and so the Light Transmission they embody, the living lineage, remains in the world when they depart.

Understand, however, that although living tzaddikim can impart the da’at, the spiritual knowledge they hold, and something of their ruach, the spiritual power of their realization, the inmost aspects of their da’at, or their binah (understanding) and hokmah (wisdom), they cannot impart; for the fullness of their Habad, whether spiritual or supernal, can only be communicated through the Spirit of God, or through their disciple’s or companion’s own experience of realization. Thus, they can offer great spiritual assistance to us, and they can teach and initiate us, and impart various blessings and spiritual empowerments to us, transmitting something of the the knowledge and power of their spiritual realization, and they can engage in the Light Transmission, communicating the Holy Spirit to us, but then we must take up the spiritual work of our tzaddik, the Work of Salvation, and we must bring the initiation and spiritual empowerments we have received to their fruition, co-laboring with the Spirit of Truth for an ever greater resurrection, realization, an ever greater Habad through nearness and unification with the Messiah in El Elyon, the Supreme.

Essentially, no one can give us enlightenment, and no one can bring our enlightenment to its fruition in liberation apart from the Spirit of God; it is Divine Grace, the Spirit of God, that enlightens and liberates, and that accomplishes the Work of Salvation (Ma’aseh Yeshua).

It is true, though, that anointed tzaddikim can engage in revelations of their body of glory and body of emanation to those who draw close to them in faith and love, and that they can uplift souls into experiences of heavens and the angels who come near to them, and impart soul-to-soul, heart-to-heart and mind-to-mind transmissions of knowledge to those who cleave to them in the Spirit. Although we do indeed receive great spiritual assistance and empowerments from the Messiah, anointed tzaddikim and angels of heaven, we must understand, however, that there is no vicarious salvation, but rather that we must participate in the rite of ransom, engaging in our own self-offering, and we must co-labor with the Spirit of God in the Work of Salvation; hence, we must enact the single commandment of the Gospel, the Messiah, to love as he has loved, and take up our cross and follow in the Way.

There is, no doubt, more that can be said on this subject, but for the moment this seems to be enough.

O Holy One, receiving Your Spirit may we realize our unification with You in the Messiah, and serve to uplift many spirits and souls in the Great Ascension with us! Amen.


Yeshua Shalom!
Tau Malachi
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Re: Habad of the Messiah & Tzaddikim (John 16:12-15)

#2 Postby Tau Malachi » Wed Dec 07, 2016 12:40 pm

Blessings to you in the Holy Name of Messiah Yeshua, Adonai!

According to the Kabbalah the Holy Sefirot emanate from one another from Keter-Crown to Malkut-Kingdom, and as they emanate from one another there is a process of “reaching and not-reaching until there is reaching.” When a Sefirah emanates another Sefirah it “reaches,” but until the Sefirah emanating from it emanates a Sefirah from within itself the full influx of the original Sefirah is not received by the one emanated and there is “not-reaching.” When, however, the Sefirah emanated emanates another, then the full influx of the original Sefirah is received and there is “reaching.” As an example, Keter emanates Hokmah-Wisdom, but until Binah-Understanding emanates from Hokmah Keter is “reaching” but “not-reaching”; when Binah emanates from Hokmah then Keter is reaching in full, the emanation of Hokmah from Keter being complete. This continues through the entire Tree of Life until Malkut, the final Sefirah of the array.

As is known, the entire process of the revelation of the Eternal One in heaven and on earth corresponds with the reaching and not-reaching of Malkut, and until a Perfect Tzaddik, the Messiah appears in the world, able to receive and embody the full influx of the upper Sefirot from Malkut, Malkut remains in the state of not-reaching, for there is no Holy Vessel to receive the full influx of Malkut, the Holy Shekinah. When the Perfect Tzaddik appears, receiving the anointing with the Supernal Light and Spirit, and more so, when the Messiah enacts a full self-offering and is uplifted from among the dead, then Malkut, the Holy Shekinah, reaches and is embodied in full.

There is fullness and there is fullness, though, for by the very same principle, until the Messiah imparts the fullness of the light transmission, and his da’at and ruach to his disciples, and they, in turn, impart the fullness of the light transmission, and their da’at and ruach to other souls, there is a state of not-reaching. The the full reaching of Malkut comes to pass through the manifestation of Anointed Tzaddik and Anointed Community, spiritual humanity, the chosen, receiving the anointing with the Holy Light and Spirit of the Eternal One.

In this, perhaps, you may understand that there is a play of reaching and not-reaching until there is reaching with tzaddikim as the engage the light transmission, and as they impart something of their da’at and ruach to their disciples, companions; and in truth, the fullness of the Holy Light and Spirit that is in them, and their da’at and ruach, the knowledge and power of their realization, is not communicated to another until that initiate is able to impart the light transmission, and their da’at and ruach to others, completing the circuit, as it were, for the full flow of influx, or the spiritual power of the Blessed Name - the Name of Names (Yeshua).

Now the emanation of the Holy Sefirot from one another is a movement descending from one grade to another, upper to lower, interior to exterior, each Sefirah corresponding with a greater concealment and restriction of the Holy Light and Sprit, and as we know there are grades within grades, Sefirot within Sefirot, literally countless grades from the Infinite One (Ain Sof) to the finite creation, or the material universes and worlds. There is something similar in the play of the light transmission, and the communication of the da’at and ruach of living tzaddikim, for there are various gradations of light transmission, and the communication of da’at and ruach, that tzaddikim are able to impart, from that of their own proper grade - fullness of light, and da’at and ruach, to very restricted, outermost gradations of the Holy Shekinah and Spirit, and the knowledge and power that is in them. In the play of reaching and not-reaching until there is reaching in light transmission, however, there is a movement in ascent, so that as tzaddikim teach and initiate, and engage in the light transmission, they begin with their companions in very restricted, outermost grades, generally speaking, and progress to less restricted, inner grades, laboring to draw the souls of their companions in ascent and uplift them to their own grade, the experience of the spiritual or supernal realization embodied the tzaddik. Thus, tzaddikim may impart gradations of light transmission, and da’at and ruach - knowledge and power, corresponding with Malkut to Da’at, and the interiors of each of the Sefirot from Malkut to Da’at; in this process at every level, though, it is through the Holy Spirit that their companions receive Binah and Hokmah, and realize the spiritual power of the radiance of the Holy Crown - the spiritual power of Eheieh.

As perhaps you might inuit, there is a deeper play of reaching and not-reaching until there is reaching in the movements of light transmission, for from one grade to another it requires the integration of the influx of Holy Light and Spirit received, and the knowledge and power received, and the generation of Binah and Hokmah through the Holy Spirit - fullness of Habad at that grade; only then can a greater grade of light transmission, and da’at and ruach, be imparted and received. While tzaddikim do, indeed, seek out at least one disciple, companion, who can receive the light transmission in full from them, and their da’at and ruach in full, and so in turn impart that anointing in the next generation, so they labor to uplift all souls that are given to them by the Holy Spirit in ascent and establish them in the highest, inmost grade, that each initiate is able to reach; hence, their uplifting souls to many and diverse grades, all as is good for each and every one. In this process each initiate must take up the work of their tzaddik, which is to say the work of salvation, and at whatever grade a soul might be, it is the Holy Spirit that will complete and perfect the soul at that grade, sealing them in that grade as ordained by the Supreme.

There is integration when the corresponding gradation of light, and da’at and ruach - knowledge and power, is embodied in us and shines from within us into the world.

In the Messiah, of course, it is not just knowledge and power we are to cultivate, but love and compassion - the Sacred Heart; the generation of the Sacred Heart being integral to the greater revelations of the Spirit of God, and greater spiritual realization, and therefore greater knowledge and power, join with wisdom and understanding. Here we may share an open secret: an increasing generation of the Sacred Heart is the essential key to the reception of inner gradations of light transmission; hence the single commandment Adonai Yeshua gave in his final discourse, “Love one another as I have loved you.”

The generation of the Sacred Heart, this is the essence of the work of salvation, and it is through the generation of the Sacred Heart that we integrate the Holy Light and Spirit, and the knowledge and power we receive, and are able to share it with others, loving others and having compassion for them.

O Holy One, through Your Spirit may there be a full and complete generation of the Sacred Heart in us and may Your Great Mercy be revealed through us! Amen.

Shalom Aleichem!
Tau Malachi

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Mother of the People

#3 Postby Elder Gideon » Sat Dec 10, 2016 9:57 am

Shalom Tau Malachi:

I'm most grateful for the timing of this mystery you share of the Habad of Messiah and Tzaddikim as we're so near the Feast of Mother and Child. Truly, we are celebrating the incarnation of the Perfect Tzaddik to whom all of Malkut could finally reach. Through Adonai Yeshua to living Tzaddikim today, this mystery of all that Messiah still has to say continues to transmit.

There is fullness and there is fullness, though, for by the very same principle, until the Messiah imparts the fullness of the light transmission, and his da’at and ruach to his disciples, and they, in turn, impart the fullness of the light transmission, and their da’at and ruach to other souls, there is a state of not-reaching. The the full reaching of Malkut comes to pass through the manifestation of Anointed Tzaddik and Anointed Community, spiritual humanity, the chosen, receiving the anointing with the Holy Light and Spirit of the Eternal One.

As I've sat with your posts here, I'm drawn to a remembrance of your writing some years ago of Primordial Torah: Looking Into A Mystery. In this discussion, you introduced us to the principles of Kedumah Torah and Kelulah Torah. Kedumah Torah is Primordial Torah and Kelulah Torah is the “yet to be unfolded Torah,” corresponding with Hesed and the First Day of creation – this is the emanation of the Wisdom and Word of the Most High that forms the foundation of this great cosmic cycle, containing the entire movement of this creation and all that was, is and shall be in it from beginning to end. [...] When Elohim says, “Let there be light” on the first day of creation, the light that shines is the light of this Holy Torah, which is the light of the Messiah, the Gospel. As the Kabbalah teaches us, “This is the light stored up for the righteous, tzaddikim.”

This same light is drawn out in transmission where two or three are gathered in my name, I am there among them (Matthew 18:20). Your emphasizing the role of the community, the retinue, is most helpful. You've said for years that a Tzaddik can reach only so far as the gauge of their assembly: The thoughts, feelings, and concentration of the companions literally determine what can be revealed. In the play of reaching and not-reaching until there is reaching in light transmission, however, there is a movement in ascent, so that as tzaddikim teach and initiate, and engage in the light transmission, they begin with their companions in very restricted, outermost grades, generally speaking, and progress to less restricted, inner grades, laboring to draw the souls of their companions in ascent and uplift them to their own grade, the experience of the spiritual or supernal realization embodied by the tzaddik.

I'm fascinated by the relationship between the state of the people and what may be revealed. Both they and revelation arise in context, which I always regard as feminine. Given that you've attributed Kelulah Torah to the First Day of creation implies that its source is hidden in Binah, the Mother, who is Depth of End. What is yet-to-be-revealed seems to be a definition of the Depth of End. If this is consistent, then it might allow me to personify the process of revelation as between partzufim, given that the Nukva, the Female, also happens to be the k'nesset, the gathering of the people. As we see in your feminine ascription of the Spirit of Truth to the Shekinah who will guide into all truth, what may be revealed is the relationship between these dimensions of the Shekinah—Lower and Upper—as the people desire.

What holds these so closely for me now is in the Hebrew words for 'mother', em, אם or 'ima', אִמָא and 'people' am עם. As these words for 'mother' and 'people' are so closely related, I hear something marvelous regarding what the Mother—Binah—may reveal to the people—Malkut—according to their desire to hear and integrate. Tzaddik mediates these in a way far more like a partzuf than I appreciated. In light of what is yet-to-be-revealed Torah, which for us is Gospel, what more may be said of this exchange between the Mother, Tzaddik, and Community as partzufim, particularly as we approach this Feast of Mother and Child?

Gratefully,

Elder Gideon

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Re: Habad of the Messiah & Tzaddikim (John 16:12-15)

#4 Postby sheryl » Sun Dec 11, 2016 8:39 am

Shabbat Shalom!

My gratitude for this teaching, Tau Malachi.

Your emphasis on the Sacred Heart, the generation of love and compassion, as the essential key in the reception of inner gradations of light transmission, being integral to greater revelations and realizations, brings to mind the Sacred Heart as the essential element gauging the retinue surrounding a Holy Tzaddik, that the Sacred Heart, the love and compassion of a Holy Tzaddik and his or her companions, plays a determining role in regards to the depth from which revelations can be drawn.

It has been said that an expansion of heart brings an expansion of mind, most often being heard as relating to an individual, but can this also be referring to a collective? So that the expansion of the Sacred Heart of a Circle results in an expansion of mind of the Circle, or the inward reach by the Holy Tzaddik, and ability to bring down greater and greater revelations?

As below so above.

This points to our labor with the Holy One, the purification of the yesodot, through the 6 essentials and 3 roots, as taught often on this forum.

May our hearts be purified.

With gratitude this Shabbat Day.

Sheryl

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Re: Habad of the Messiah & Tzaddikim (John 16:12-15)

#5 Postby Tau Malachi » Mon Dec 12, 2016 2:14 pm

Grace and peace to you in Hayyah Yeshua!

In our Christian Kabbalah there are partzufim “above” and partzufim “below,” and the partzufim below are tzaddikim, holy and enlightened ones who have embodied the fullness of the Holy Light and Spirit of God, and who continue to labor in the Continuum of Light Transmission; hence, indeed, when when a spiritual realization or supernal realization is embodied a tzaddik is, in essence, partzuf, a “personification” of divinity or enlightenment, certainly so! If and when we draw near to a living tzaddik, and we are blessed to draw closer still, if we are graced by the Holy Spirit to experience a revelation of their body of glory, we will experience a very distinct living presence of God and experience being in that presence of God, and gazing we will behold something like an angelic or heavenly appearance, spiritual or supernal, radiant with beauty and holiness, glory and power, and we may behold a great luminous assembly surrounding the holy tzaddik and within the holy tzaddik; hence, we may experience something like what is recounted about the transfiguration of the Messiah in canonical gospels, or something like the “appearance of the Lord” recorded in the Acts of John. In such a moment of revelation we will know and understand tzaddik as partzuf through direct experience, very much so!

As we know, the Holy Tzaddik is a cognomen of Yesod and Community of Israel - Anointed Community, is a cognomen of Malkut, and we may say that these are partzufim within the great partzufim above, the Holy Tzaddik within Zer Anpin and Anointed Community within Nukva. Understand, when Yesod is called Holy Tzaddik, this corresponds with the presence and power of all tzaddikim throughout all time, from the beginning to the culmination of creation, or the world, and likewise when Malkut is called Community of Israel, or Anointed Community, this is the presence and power of spiritual community throughout all time. When a living tzaddik appears, and there is the generation of spiritual community with them, so something of the Holy Tzaddik and Anointed Community becomes manifest in the world, in that time and place, the tzaddik and spiritual community becoming a vehicle and emanation of Holy Tzaddik and Anointed Community, these holy partzufim being within and behind the appearance of the tzaddik and their circle of companions.

As such, there is a special unification of Zer Anpin and Nukva in the appearance of a living tzaddik and their spiritual community, and from this unification tzaddik and community are able to bring about various unifications of Zer Anpin and Nukva, as well as unifications of other holy partzufim above, and as this is accomplished, so tzaddik and community become the vehicle and emanation of the corresponding influxes of the Holy Shekinah - the Divine Presence and Power, or the Holy Light and Spirit, and something of the holy partzufim above is realized and embodied below, there is partzuf below.

Nukva, “female,” is a general term, indicating the potential of various manifestations or Malkut or the Holy Shekinah, auspicious and inauspicious, and so it is with spiritual community, it can be manifest in auspicious conditions or inauspicious, and dependent upon this will be the relationships and interactions formed between Zer Anpin and Nukva, which correspond directly with the teachings and revelations the tzaddik can impart, as well as the light transmission, or blessings and empowerments they can impart, and the various works of God that can be revealed. This is not to say that tzaddikim cannot bring about unifications of the Holy Sefirot and Partzufim within themselves, they can and they do; but the extent to which the corresponding influxes, revelations and works of God are made manifest in this world, and the radiance of the Holy Shekinah shines in this world, depends upon those who gather around them and take up this spiritual work with them.

Yesod is called Holy Tzaddik, and as we know Yesod receives influxes from all of the Holy Sefirot above and transmits them to Malkut, Anointed Community; when Yesod and Malkut are properly united, through Malkut those influxes from above flow into the worlds of creation, sustaining them, but when they are not properly united, then klippot of the Other Side are sustained, God forbid! This very action is transpiring with tzaddikim and spiritual communities in every generation, reflecting the generation, and the time and place in which they appear, whether well received or not, and whether manifest in auspicious circumstances or not, so this play between Yesod and Malkut, and Zer Anpin and Nukva, transpires with tzaddik and community.

As we know, there are many different interactions and unifications that can be actualized and realized between Yesod and Malkut, and between Zer Anpin and Nukva, and depending upon the interactions and interrelationships that are brought about there are corresponding influxes from the Supernals, and from the Holy Partzufim associated with the Supernals. The principle Sefirah through which influxes stream into the seven Sefirot of Construction is Binah, and the interiors of Binah, which correspond with Imma-Mother. Thus, as various interactions and unifications are actualized and realized through the interplay of tzaddik and community, so there are corresponding influxes of Binah, Imma, and those influxes are received by the Holy Vessel, Holy Body, Anointed Community, and stream forth into the world though tzaddik and community. The spelling of the Hebrew words for “mother” and “people” alludes to this mystery and divine action, which is dependent upon the faithful and spiritual elect who keep the covenant and tend the continuum in this world, become the vehicle, chariot, of the Holy Shekinah, the interior and exterior Shekinah.

In regards to tzaddik and community, tzaddik corresponds with the interior Shekinah - Mother, and the community corresponds with the exterior Shekinah - Daughter (Bat), and when there is a completely auspicious manifestation of community the exterior Shekinah may be manifest as Bride (Kallah), or even be “enthroned upon Binah,” resembling the Mother; indeed, for a completely auspicious community is a gathering of tzaddikim - all righteous ones.

Now concerning the original teaching I was giving in this discussion, the intention of tzaddikim to find at least one companion who is able to receive the inmost gradation of light transmission, and the fullness of their da’at and ruach, understand that this is also the purpose of spiritual community, which serves to co-create the conditions necessary for the full transmission and communication of the Light-presence and Light-power embodied in the tzaddik. Understanding this, if and when a companion of the assembly of a tzaddik is able to receive the inmost grade of light transmission, and the full communication of the da’at and ruach of their tzaddik, and they receive the anointing of a holy tzaddik, the Holy Spirit gifting them with understanding and wisdom - fullness of Habad, community is as a holy womb in which another tzaddik has been conceived and gestated, and through which they have come into being, or been “born,” and as such the community is as the “Mother of Tzaddik” - a righteous one, a holy and enlightened one.

If and when this happens, needless to say, the entire assembly and every soul in it is uplifted, for all who have gathered together in faith and love have played some role in what has transpired, certainly so, and it is a great blessing for all who are involved, light upon light!

Concerning unifications of Sefirot and Partzufim, these are brought about through tzaddikim and their companions praying, meditating and enacting sacred ritual, uplifting their souls through the Seifot, cleaving to the Sefirot and their interiors, and unifying their souls with the Sefirot and their Interiors, becoming channels, vehicles, of the influxes, the spiritual power of the Holy Sefirot; with every movement of giving new teachings and revelations, light transmission, or the imparting of blessings and empowerments, or movements of healing, wonders, and so on, movements of the Holy Shekinah and Spirit, so these unifications transpire and corresponding influxes of the Sefirot are made manifest in this world and stream out into this world for all who desire and are able to receive them - abundant blessings flow. Praise God!

As perhaps you might imagine, in the moment of an initiate entering into the realization of a tzaddik, there is a very great influx of Holy Light and Spirit, and even greater blessings flow into this world! Praise the Lord!

In terms of the generation of an auspicious assembly or gathering, yes, indeed, it is founded upon faith and love, and most essentially upon the generation of the Sacred Heart - love and compassion; it is in this that we resemble tzaddik, and are able to draw near, cleave and unify with tzaddik, and so experience the fullness of the presence and power - Shekinah of Messiah, embodied in tzaddik; and it is in this that we may enter into something of the same spiritual or supernal realization.

Faith and love, this truly is everything, and through the perfection of faith and love the fullness of Habad; here let is remember that Da’at means “knowledge,” but also connotes “union,” and union is the fruition of love.

In closing we can say that the Six Essentials and Three Roots have this play of light transmission and the communication of da’at and ruach in mind, and that they are a teaching of the swift path of Thunderbolt Enlightenment for anyone inclined to it, for anyone who cleaves in faith and love.

Yeshua Shalom!
Tau Malachi

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Ecclesia Pistis Sophia


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