Ariel Cohen Alloro – Lord’s Prayer, Our Father, Pater Nostre – אבינו שבשמים – Part 2 of 2


‘Tree of Life’ in Kabbalah
“Our father…” – Cochmah
“Who art in Heaven…” – Binah
“Hallowed be your name…” – Daat
“Your kingdom come…” – Chesed
“Your will be done…” – Gevurah
“On Earth as it is in Heaven…” – Tiferet
“Give us this day our daily bread…” – Netzach
“Forgive us our trespasses as we forgive those who have trespassed against us…” – Hod
“Lead us not into temptation, but deliver us from evil…” – Yesod
“For yours (‘ki lecha’ = 80 = Yesod) is the Kingdom, the Gevurah, and the Tiferet.” – Malchut

“Therefore David blessed the L-rd before all the assembly; and David said:

“Blessed are You, L-rd G-d of Israel, our Father, forever and ever.
Yours, O L-rd, is the greatness,
The power (Gevurah) and the glory (Tiferet),
The victory (Netzach) and the majesty (Hod);
For all (‘Ki Khol‘ = 80 = Yesod) that is in heaven and in earth is Yours;
Yours is the kingdom (Mamlecha), O L-rd,
And You are exalted as head over all.
Both riches and honor come from You,
And You reign over all.
In Your hand is power and might (Gevurah);
In Your hand it is to make great
And to give strength to all.

“Now therefore, our G-d,
We thank You
And praise the name of Your glory (Tiferet).

-1 Chronicles 29:10-13
You can read along the transcript below while you listen! You can also change the Playback Speed!

Video Transcript:

“Alright, so I will say it again… Here we have the Tree of the Ten Sefirot. Wisdom, ‘Cochma’ is the father. ‘Binah’ is the place, the ‘Heichal.’ This has to do with the place where the father is. It’s like a house, ‘binah’ is from the word ‘binyan’ (house). It’s like the Temple of G-D. This is a person, a father, inside his temple. This (Da’at) is like the firstborn son that is many times called ‘the firstborn son.’ Many times it’s the ‘snake.’ This is Adam (Cochma), Eve (Binah), and the Snake (Daat).

When is the concept of holiness relevant, really? Only when we are dealing with things that have to do with this world. It starts with Daat, with the concept of the Snake that goes on the ground. So in this place, it is relevant to say about someone that they are holy. Holy means I am not completely attached with anything in this world. I am above everything. It’s like I don’t have any desire. I’m completely pure. This (Cochma) is father. It’s like I am nothing. All the idea is to continue this concept of holiness in all of the Sefirot, of course. Like we said, there is a special connection between the Father and the Snake, between G-D and the Devil, or between father and son. The Tree of Knowledge of Good and Evil and the Tree of Life must be one. Even when I’m dealing with good and evil, I’m there and I am not there. This is what is called holiness. It’s not a big deal if I am not there. All the idea is to be here, but not to be so much attached to whatever happens to me or all the things around me. This is holiness.

“Where is the son of G-d, Yeshua?”

We don’t talk about this now. Now we are talking about the prayer. It’s all relative, of course. Here “your kingdom will come” is where we say that the kingdom of G-D, of Jesus, is in Chesed (lovingkindness), which is Avraham. Two times ‘Avraham’ (248) equals ‘Kingdom’ (Malchut, 496)  in Gematria. He puts here the Kingdom, which is very, very interesting. Here is the Gevurah, Yitzhak, which is, “your will be done.” ‘Tiferet’ is like the connection of both of them, of the Chesed and the Gevurah. It’s Yaakov that connects both of them, what is called, ‘mercy’ (rachamim). Mercy to those deserving, not to everyone. Always, it’s in the middle. Mercy to whoever is able to receive mercy, but not everyone can receive it. It depends on the vessel, the person. If someone is evil and he deserves to be punished to be fixed, it must be Yitzhak, Gevurah, which represents fear. “I am afraid to give him love so maybe the mercy is that I will not punish like he deserves, but punish him less.” This is mercy, but still this is a mix of Chesed and Gevurah. Mercy is not just love. So here we talk about ‘heaven and earth.’ We put together the two opposite qualities of the soul. 

Here (Netzach, Hod, and Yesod) has to do with emotion, but this has to do with more active emotion which has to do more with instinct, survival, and life. Netzach, Hod, and Yesod, is like mutbah, it’s built-in to the soul, a more low quality of the soul and emotion. Netzach is the fighting for existence in this world to get bread. Hod is the ability to say ‘thank you.’ I receive, then I say ‘thank you.’ I recognize that everything I receive is not from me – ‘Lehodot’ (to give thanks). Why? Because really i don’t deserve, I did sin. Everyone is a sinner, so I say thank you to G-D that even so, he gave me whatever he gave me. So this is ‘Hod,’ that we ask for forgiveness. 

And this (Yesod) is the Brit (Covenant or Circumcision). Here is where the man wars with the Yetzer HaRa, the Bad Snake and Inclination. All of the Yetzarim (inclinations) and desires have to do with the Sefira of Yesod – the concept of desire. It can not be a very good desire, so, “don’t put me in a strong temptation,” like Yosef who represents the sefira of Yesod. He had an experience of temptation with the wife of Potifera. He worked one year as a slave of Potifera before going to prison. The woman of Potifera asked him to sleep with her and he was strong, which is why we call him, “Yosef HaTzadik (the righteous).” He didn’t accept, which is why he went to prison, becuase she lied and told her husband that he tried to rape her. All the temptation is here (in Yesod), so we ask G-D that he will save us from temptation and all this evil. 

Now, it’s like a word of conclusion, because “ki lecha” equals “Yesod” (80) in Gematria. “Because you have…” What do you have? The kingdom. What does he say? “Because you have” (equals Yesod, 80). When David blessed G-D, he said, “you G-d have the greatness” which is Avraham, who we call, ‘big’ (great). “Lecha shem hagdulah, Vehagvurah, vatiferet, vanetzach, vehahod, ki khol (כי כל)” the same letters as “ki lecha” (כי לכ) backwards. “Ki khol” is the Yesod, “ki khol bashamayim uvaaretz” because Yesod makes the connection between the tiferet, what is the ‘shamayim (heaven) and the earth.’ “Ki khol Bashamayim uvaaretz” this is the Yesod. After, “lecha shem haMamlecha (the kingdom)”. “And you G-d have what is above each one, the richness, the honor in front of you, and you rule everything, and in your hand is strength (gevurah)… modim anachnu lach” and “now G-d we say thanks to you and we praise your Tiferet!” So here are the three words (Kingdom, Gevurah, Tiferet) that are repeated here in the prayer of David in Divrei HaYamim (1 Chronicles, chapter 29). All the roots of the Sefirot from Chesed to Malchut (Kingdom) appear there, so Kabbalah is a part of the Bible, not something which comes from nowhere. It’s the structure from which everything, all our Sages, all the Prophets came, and King David knew it. This connection (Cochma, Binah, and Daat) appears many times in all of the Bible. You have this exact formula in this prayer of David. He says, “ki kol” which equals ‘Yesod’ (80) in Gematria, and after you have the Kingdom, and after the Kingdom, he mentions the word, Gevurah, and afterwards he mentions the word, Tiferet. Now here, in this prayer, Yeshua will say, “ki lecha” “you have” which equals ‘Yesod,’ then, the Kingdom, the Gevurah, and the Tiferet. Exactly these two words which appear after Kingdom (in David’s prayer). “Forever and ever, amen.” 

The Mamlecha (Kingdom) comes instead of the Chesed again. The Kingdom here is in Chesed. This is the method – that the Kingdom has to do with Love. It’s exactly why he (Yosef) was sold to Yishmael by his brothers, because they know that with love he cannot do anything with Yishamel. “You are not a king, you are a moshel, a tzaddik, (“moshel byirat Hashem”). You are someone who teaches, a rabbi,” but Yehuda said to Yosef, “you think you are a king? We’ll see you as a king when we give you to Yishmael.” Chrsitians cannot fix Yishamel (Islam), it’s a rule, a principal. Why? Because it’s a kingdom of love and for Yishmael, you need Yitzhak, you need exactly the opposite quality – the attribute of Gevurah. It’s why Europe is almost lost. Even though they are not religious, they received and inherited this method of humanity and love from Christianity. It’s the Christian world and it’s in their DNA, the concept of humanity that you have to love everyone and respect everyone no matter what. It’s a mistake. Everything Yeshua talked about is about a personal redemption, not a national redemption. For personal, you, your friend, and your neighbor have to forgive everyone their sin, but when we talk about national redemption, you have to be a ‘Caesar’ (like Mashiach ben Daivd). If not, you cannot fix Islam and it can be very dangerous when you try to love too much Islam. Islam will just eat Christianity. “Ah you love? It just means you are weak. You talk about peace? You are weak, so I can do anything I want.”

We can see in two places of this prayer, that he puts the Kingdom before the Gevurah and the Tiferet. It means that the Kingdom is Avraham, or Love, to love everyone. Even Avraham prays that Yishmael will live. Sarah is more over here (in Gevurah). “No, he has to go away from the house.” From the merit of Sarah, Yishmael will do teshuvah (repentance) and come back to be good in the end of his days. 

I think we covered this prayer. We analyzed that we have three, three, and then three. This three (Netzach, Hod, Yesod) has to do with life completely in this world, we ask whatever we need, we say thank you, and we ask to be saved from temptation. Here (Malchut) it’s like we give all to the kingdom of G-D, that G-D is king on top of all this and will be king forever, amen, etc.

Thank you.”

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