The Secret Behind the Prayer of Jabez

The Prayer of Jabez was popularized in a book by that name that came out about 8 years ago and sold millions of copies, promising prosperity, etc if you just recite it.  There probably weren’t millions of instant millionaires as a result, because the universe doesn’t work that way and neither does that specific prayer.

The prayer is useful in certain circumstances, which is why we’re explaining it today. Meanwhile, the most powerful prayer (meditation) we’ve been given for prosperity and for everything else for that matter is the Ana B’koach (42-Letter Name of God) and that one is designed to work with us, to help us when we are putting in the effort, not as a replacement for our effort.

“And Yaavetz called to the G-d of Israel, saying, ‘If You bless me and increase my border, and Your hand is with me that You save me from harm, so as not to sadden [eitzev] me…'” (1 Chronicles 4:10)

To understand how this prayer works, what it does and why, we need the help and explanations of the Arizal, who takes us through the various incarnations of Moses’ brother, Aaron, the only person the Torah associates with the term Moshiach (anointed one). We will only examine the relevant window on those important incarnations that stretch from Abel to Haran (Abraham’s brother) to Elijah, but please explore the rest on your own in the Gates of Reincarnation, Shaar HaPesukim; which was subsequently published in “Apples From the Orchard.”

Please note that prior to being reincarnated as Aaron, this illustrious soul was killed in the body as Haran, by the fires that spared Abraham, whose belief in God was unwavering. Please note further that it was Haran was the progenitor of all the Matriarchs from Sarah to Rebeca (Rivka) to Rachel and Leah and to Ruth, King David and Mashiach, the Messiah.

The following quote from the Arizal refers to the time just after the golden calf incident:

Therefore it is written (Deut. 9:20), “And G-d was angry at Aaron, and sought to wipe him out,” and death was decreed on his sons. As it is written, “And intended to wipe them out, were it not that Moses, His chosen, [stood before Him in the breech to return His wrath from destroying].” (Psalms 106:23) Nonetheless, “returning wrath” implies that the wrath had already had some effect, and this was indeed the case here.

Our sages state (Vayikra Rabba 10:5) that “‘wiping out’ implies destroying progeny,” and Moses’ prayers turned back half of the decree. Thus, of Aaron’s four sons, Elazar and Itamar remained, and only Nadav and Avihu died. Our sages point out that this is the meaning of the verse “And [Moses] became angry at Elazar and Itamar, [Aaron’s] remaining sons.” (Lev. 10:17)

The reason why specifically Nadav and Avihu died is that they, too, sinned with respect to foreign fire.

Still, they would not have been liable to death by burning on account of their sin alone, but [being Aaron’s sons] they were liable to be burnt on account of his sin in not submitting himself to be burnt

Aaron had to make amends (correct his tikun established in the life as Haran) for not submitting himself unwaveringly as had Abraham to the flames. During the incident of the golden calf Aaron could have done this by refusing to help the Erev Rav as his nephew Hur had.  Hur was killed because of said refusal. The lesson here is that regardless of what we think we know, we must belief that God knows more and has the best intentions for us and not to waver in those beliefs

The combination of both [their own sin and their father’s] caused their death, and thus G-d’s wrath found its place to rest. In the case of Elazar and Itamar, however, who did not sin, Moses’ prayer was effective.

Understand this, as well: Just as Haran was burnt and died during the lifetime of his father, Terah, so did Nadav and Avihu die during the lifetime of their father, Aaron, by fire.

After Aaron died he was reincarnated as Yaavetz, who is mentioned in the book of Chronicles (1 2:55). The reason why he was called this is because the curse of Eve was “in sadness shall you bear children,” (Gen. 3:16) and that of Adam was “in sadness shall you eat it.” (Gen.3:17) In the Zohar 2:219b it is said that the phrase “in sadness shall you bear children” is the mystical meaning of “sin crouches at the door,” (Gen. 4:7), referring to the shells [kelipot, negativity] of the world of Asiya, which are called “sadness” and “sin that crouches at the door.” And it is known that the kelipot have dominion only in the world of Asiya.

The Arizal is alluding to the fact that the name Yaavetz (yud-ayin-beit-tzadik) includes the letters that compose the word for “sadness” (eitzev, ayin-tzadik-beit).

As we have explained elsewhere, Nadav and Avihu were the aspect of nefesh of the soul of Adam. This sadness ruled over them, and they therefore died in the sin of their father, Aaron.

Therefore Yaavetz prayed: “And Yaavetz called to the G-d of Israel, saying, ‘If You bless me and increase my border, and Your hand is with me that You save me from harm, so as not to sadden [eitzev] me…'” (1 Chronicles 4:10) In other words, he prayed that his sons should no longer die in his lifetime, as they had when he had been incarnated as Aaron [and Haran]. [The verse continues:] “…and God fulfilled that which he had requested.” His children and students endured, as our sages have pointed out. For this reason he was called Yaavetz. (Mishnah Temurah 16a)

So what does the prayer of Yaavetz (Jabez) have to do with prosperity? Nothing. It is a powerful prayer to help your children. And when Aaron recited it incarnated as Yaavetz he was helping us and helping to bring about Moshiach for us.

When we can recite it, especially in Hebrew, we can do so as Yaavetz had: “he prayed that his sons should no longer die in his lifetime.”

(1 Chronicles 4:10)

ויקרא יעבץ לאלהי ישראל לאמר אם־ברך תברכני והרבית את־גבולי והיתה ידך עמי  ועשית מרעה לבלתי עצבי ויבא אלהים את אשר־שאל׃

With Vowels:

ַיִּקְרָא יַעְבֵּץ לֵאלֹהֵי יִשְׂרָאֵל לֵאמֹר אִם־בָּרֵךְ תְּבָרֲכֵנִי וְהִרְבִּיתָ אֶת־גְּבוּלִי וְהָיְתָה יָדְךָ עִמִּי וְעָשִׂיתָ מֵּרָעָה לְבִלְתִּי עָצְבִּי וַיָּבֵא אֱלֹהִים אֵת אֲשֶׁר־שָׁאָל׃

If you think your children are in danger, or are ill, please do everything you can physically to help them and also ask G-d’s help through this prayer (above). “…and God fulfilled that which he had requested.” His children and students endured”

Use this prayer to help protect your unborn children as well.  G-d has given us the tools.  Just as the Ana B’koach used properly can help you to conceive (as explained in The Genesis Prayer), this prayer can help you keep your children safe.

One caveat that the Ari explains happened to Yaavetz and in so doing warns us not to do, is to make vows. These will not help your situation–the steadfast belief in G-d’s knowing best and His ability to help you help yourself will.  Vows will just add to your tikun as you’ll eventually have to fulfill them.

B’H, May G-d bless all our children.

The Secret in the Song; The Secret of Moshiach.

In the 40th verse of the 32nd chapter of Devarim we have an oft overlooked statement by Moses
in the middle of the all-important Song of Moses that holds one of the most important secrets of the Torah.

The Zohar goes on and on about the connection between this 32nd chapter (parsha Ha’Azinu) that’s shaped like the Magen David and the 32 Paths of Wisdom, in other words the Tree-of-Life. The Zohar also tells us elsewhere that Moses reincarnates every generation and brings us the spirit of Moshiach each time. We’ve written earlier about how Moshe and Adam (and many other tzaddikim) both knew when Moshiach was supposed to arrive.

The Arizal tells us that David was an incarnation of Adam in the triad (ADM: Adam-David-Mashiach) and we’ve written about how the midpoint of David’s life (2889 HC) marked the midpoint in the Divine Calendar that is punctuated with the arrival of Moshiach and the geula (final redemption) in 5778 (2018 CE) as advised to us by Rav Yehuda Halevi Ashlag (HaSulam), 7 years from now.

And as Rav Brandwein points out, 78 is (Ayin-Chet), the initials of AZ ChYYM (the Tree-of-Life) that is prophesied to manifest for us in 5778, as the Zohar says 70 years after the formation of the state of Israel in 5708.  Please note that this divine manifestation in 5778 is just a powerful window of opportunity and not a foregone conclusion; we must earn it.
Now, as for that little phrase mentioned by Moses, the one that contains one of the deepest secrets of the Torah, it begins with “For I lift up my hand to Heaven, and say,” and follows with “Chi Anochi L’Olam (ChY ENCY LALM),” meaning “As I live forever.” People miss this extremely significant detail because they assume Moses is speaking for G-d, but why would G-d in Heaven raise his Hand to Heaven?

What is this like? It’s like when Moses held up his hand to empower the Israelites to defeat the Amalekites. The Torah tells us as long as Moses hand (was) is raised the Israelites would win; when it wasn’t Amalek, the Kabbalistic code word for “doubt” of the same numerical value, would win.

Whoever was talking for Whom, Moses was and is the channel, our channel. And if his hand remains up in the end of days, we win, triumphing over our doubts so as to experience the Tree-of-life reality. Both related verses are followed by verses describing the use of the Sword (Charev) of Moses (details for another day) and both verse end similarly but with an all-important disctiction. The verse at Devarim 32:40 ends in forever (LALM), while the verse at Exodus 17:11 ends in Amalek (AMLK). The difference between them is that the Hebrew letter Lamed extends upward toward Heaven and the Hebrew letter Koof descends.  Numerically their difference is 70 in standard gematria, and 7 in ordinal value, 77 altogether. The choice is pretty clear: we support Moses and keep his hands held high as the Israelites did during their earlier battle, or we don’t. The Torah goes on to warn us that “G-d shall be at war with Amalek for all generations,’ meaning, we shall face our doubts until the very end.

While the initials of verse 32:40 (ChEL) sum to 39, as in tal, the dew that will resurrect the dry bones at the end of days, an over simplification of a topic that the tzaddikim have filled volumes on, it’s the final letters and the complete gematria of the 3 words that tell the full story.
As Chazal explains, the final letters of a Torah phrase refer to the future and if so, the future this phrase points to is Keter, the highest crowning sefira (dimension). The final letters sum to 620 (Keter), just as there are 620 letters in the 10 Commandments, which was the last time Moses brought us to the summit of the Tree-of-Life reality, 3330 years ago (66.6 jubilee years).
But it’s the full 3 words that explain it all. Most of our readers already know the equation 54 x 107 = 5778 and significance of 54 being the timing rhythm our brains operate on etc., and also that the sum of all the integers though 107 is 5778 in the same way that the sum of all the integers through 73 (Chochma/Wisdom) is 2701, the numerical value of the Torah’s first verse. To those readers it will be all the more significant that the ordinal value of “As I Live (ChY ENCY)” is 54 and that of “As I Live forever (ChY ENCY  LALM) is 107; nevertheless, to everyone it should be relevant that the complete gematria of the phrase Sung by Moses to the Israelites in the 5792 verse of the Torah is 376, that of Shalom (Peace).
Moreover, the 7 Yuds in the full verse represent the 70 years that Adam gave to King David, and also of the Zohar’s prophecies for Israel, and also of Abraham’s life prior to his receiving G-d’s Covenant for Israel in 2018 HC, and thus we see that the 7 remaining years to 5778 represent the final tenth (or tithe, 7/70) of the 70 final years until 2018 CE (5778 HC), so let us overcome our doubts, keep Moses hand upraised, so that Moses shall live forever and Peace shall be upon us, as the Tree-of-Life once again becomes  a reality for us. As aided and guided by the Torah, lets follow the Lamed of forever and look upward, and not downward along the Koof of Amalek for the remaining 7 of the 70 years.
Why was this revealed in verse 5792 and not 14 verses earlier in verse 5778, who knows? Maybe it’s because 14 is the numerical value of David, or of “Hand (YD),” as in the hand that will be lifted up to Heaven. Or it could simply be that this was the 302107th letter in the Torah.

Or it could be that we are to count this time from the 14th verse in the Torah in which G-d placed the lights in the sky? And the brightest of those physical lights is our Sun, whose surface temperature is undeniably, 5778 K, the only temperature that would sustain life on Earth as we know it.
As for the full verse, its initials sum to 161, as in G-d’s higher Name Ehyeh, and the final letters of the entire verse sum to 376 (peace) yet once again (when the kolel of 1 is subtracted).

And the first 3 words of the verse (Ki EShah El) add up to 363, that of H’Moshiach (the Messiah), just in case we weren’t exactly sure to what or to who the final 3 words were referring  in Moses’ reincarnation.

Finally, the first and last letters of the verse (Caf and Mem sofit) also add up to 620 (Keter). And if we neglect the sofit value they sum to 80, as in the spelled-out value of the letter Mem and as in the 80 times the word Sheva (7) is found in the Torah; it’s also the number of times the numerical value 358, that of Moshiach, is found in the Torah.

Let the Torah be our Guide.

And whether this was intentional or not, the numerical placement of the two verses 2nd Book 17:11 and 5th Book 32:40 add up to 107. Go figure!