Filed under: Divine names, Succot, The throne, chayot, ice, markava visions, mesach, ofanim, secrets, water
There are 35 main memunim on everything they are Chyot, and 35 main memunim that are ofanim.
I hope you got these secrets as I had to take this one down. I was not permitted to post these secrets. It was too much. I will tell you what happened.
After I posted the Secrets that were here I went to change my shirt and as I put my right arm in the sleeve with tremendous pain in my arm. By the middle of the night it was unbearable. Never had anything like it before. I did nothing to strain my arm. I put Arnica on my shoulder on my shoulder, it is a great healing herb. The Angels a work with and evoke every day had become upset about what I had revealed and struck my. To let me know what could not be revealed.
I have learned my lesson. Here is some thoughts we should know about revealing secrets.
With the secrets of the Torah one must be careful. As the Zohar compares revealing secrets to one unworthy as revealing nakedness. This allows flow to the “chitzonim” (other side) heaven forbid. The wicked reveal secrets, it is as if they kill people.1 The desire to learn secrets of the Torah, Kaballah in particular is a great gift from Hashem (God). Yaakov Abuchitzera teaches that the Nefesh in a man is “elohot”, but עצמות (essence) of Hashem does not enter into man in this world until he removes his courseness and dresses in a spiritual garment so to be able to handle the light. One must be careful when entering into the Dat of “Misa Markava”. They must guard them selves as with those involved in this work the “sitra achra” (other side) wants to accuse above. If they are lacking in dat, or don’t have complete “emuna” they will be far from accomplishing this learning, his Nashama will not receive. If his Nefesh is not coming from a place of truth, these things will be far from him. But a Nefesh with a “tiva”, and complete emuna eats and is satisfied.2 A big secret in sitri Torah is to portion כבוד (honor) to the last attribute (Malchut), becouse emuna makes miracles and נפלאות (wounderous things). Emuna in the name make נסים (miracles). All the blessings we say on miracles illude to keter as from here they come.3 Every day has barriers that guard as thorns. So that those who are unfit cannot enter the vinyard. There are many types of Guardians. There are snakes and scorpions to protect the good. If there were no barriers the wicked could then access the secrets. These confuse the mind of the wicked. Preventing the entry of those who do not belong.4 Its taught by Rabbi Moshe Cordevero in Shur kuma that by divine providence and knowledge there are those who there does not illuminate upon them the secret of the zohar. It being concealed and hidden. To them there is not vision bursting forth, but the kabbalah remains hidden.5 In a sense in the torah that they learn they don’t find more and more. There are laws to revealing Kaballah. There is that wisdom which is necessary, one must posses it. But to reveal only so that one will say ”so what”, is a great destroyer. Other wisdom requires heavenly permission to reveal. The words must be given from above, and there are those secrets which are only shared with the few who are worthy. Those who fear Hashem and guard the holiness with all their heart and soul6.
1. 1Sulam on Zohar Hazinu p.294b
1. 4Sulam on Zohar Nasso p.123a
1. 5shur kuma-moshe cordevero p.67
Here is the secret again, a little more concieled, but permitted
There are 35 main memunim on everything they are Chyot, and 35 main memunim that are ofanim. A mesach makes a conclusion in a level according to its ability to raise malchut to Bina. This is a limit beneath chuchmah and Ketter. It is called rekia. It separates ”water from water”.1 Chayot of the field nourish from the south side to bring close Nashamot from the essence of Chesed. Nashamot nourishing from water of רקיע כעין הקרח נורא are above the heads of the Chyot (of the field). These Nashamot are at the level of Bina of Hachel Kadosh Kadoshim. This is above Matto”t. Angels are only nourished from the rivers (that go out of Aden). From closeness to chesed is drawn all. Power of the chesed corresponds to the attribute of רקיע כעין הקרח נורא, which is water from Bina.1 The Malchut is called קרח (ice) . To it all the water flows and is bound up in this ice. The upper waters flow into it. This water is Teferet upon the chayot. This water only flows when made to from above from the first 3 sefirot. Its flow is inhibited in Malchut itself. The upper and lower waters are seperate as it says :
This rekia is Teferet which is between the upper waters which are Chaga”t and the lower waters Nh”y upon the chayot is the last mida of Atzilut.2 The river going out of Aden is nanhaga (Divine guidance). There goes out from the י which is Aden by way of the ה and ו . The final ה waters the Garden. This includes all Atzilut. In Bria is פרד (separation of the river) as in Yetzera. It separates to 4 heads, 4 nanhagot. First is Chuchmah it is יהו”ה, 2nd is Binna it is אהי”ה . The third river is a יהו”ה of Teferet. The 4th river is Malchut it is אדנ”י. These 4 are 4 pillars of the כסא . From it separates the world of separation in hachel ratzon to the 4 heads of the lion, ox, eagle and man. This is the Markava of elokim of שנאן אלפי . The main nanhaga is from Binna it is saruf והי”ה . This saruf is man-eagle-lion-ox. In the כסא in Malchut of Atzilut Michia”l the Kohen Gadol enters the Kadosh Kadoshim.1
1. 1Aor Yakir Barashit Vol 2 p.180
1. 1Aor Yakir Barashit p.136
1. 2Aor Yakir Barashit Vol 2 p.175
1. 1Zohar ShirHaShirim p.186 Rosenberg
Filed under: Chasmal, Nothingness-ayn, Tohu and Vohu, chassidim and givurot, chayot, clouds, keter, klippah, tzizum, water
According to judgements of the left light is concealed. From The stones in the Thum (depth) goes out water which is Chassadim (force of Hashem’s giving). Concerning this water King Salomon writes “many waters will not satisfy love (song of songs 8:7). One can never give enough for this love.1 This water goes out through holes in the “mesach” (screen-filter) of ”tzizum” (contraction) to sustain the world. It states ” Ruach Elokim moves on the face of the waters” (the sages say this “ruach” is Machiach). ” Ruach Elokim moves on the face of the waters” The magid of Koznitz says the waters referred to here are Torah. The stones within ”Tohu” of ”bohu” are Nh’y (quantity quality and way of revelation) of Binna (Divine Understanding). They put out water into the ”thum” which is the Yesod (gate way of energy). Placed upon ”kav tohu” is stones of ”Bohu”. The הוא of תהו is the ”klipa” (force of concealment) of the אגוז (nut), this is the outer klippah, it is green. Within this ”klipa” is “Bohu” it is stones of מפולמות (wonder). From which goes out water. Ruach is the voice resting on bohu. It grasps and guides it as is needed. This is “The voice of יהו”ה is on hte waters” (Psalm 24:3). “Ruach אלהי”ם is on the face of the waters”. “Face of the waters” is these stones sunk in the “thum”. It is called this as waters go out of these stones. Tohu is under שד”י , Bohu צבאות and is called רעש, darkness אלהי”ם, Ruach is יהו”ה.1 “יהו”ה spoke to you face to face out of the midst of fire” which was sent forth by wind and water. The fire, wind and water all came from the shofar. It contained them all.1 It is Noga that surrounds the crown (Yesod) within which is מ “ל which is essence of ”chasmal” (parzuf בשר -flesh of atzilut). This is the aspect of ”atz Dat tov” of Atzilut. ”This Chasmal” is ”chayot” of consuming fire. 2 ”makiffim” on the head of Z’a called ל ” מ of צל”ם (Netzauch and Hod, Yesod is penimi). There are 7 ”makiffim” to Z’a. These are drawn with great force. The 7 “makiffim of Z’a are the aspect of מ “ל of צל”ם (6 corners of Imma). מ”ל Of חשמל is gematria 70 being 70 names. It is the ע of ערפל (cloud of thick darkness). This cloud is the energy of fire and the angel גבריא”ל. It is source of Chasmal. ערפל also siezes in the yesod of water which is מיכא”ל. ׂערפל is Givurot of Atik. (Botzina Kardanita)1
In the Pre Atz Chyim we are told that the Ar’i and Chyim Vital took a boat to myriam’s well and drank the water there and received “Ruach ha Kodesh”.
If the ה (malchut) is not in its proper place (behavior not a vessel for blessing), then blessings only spill over. As a cut sideways cannot hold water. Rabbi Nuchunyah ben Hakana in safer HaKanah says that as a poor man can always ask for water, you can ask Hashem for אין which is “Keter Elyon”. This is asking for blessing from the Ayn sof which is the atribute of Ketter called אין . One seeking this blessing will never be turned away.1
Filed under: Angels, Love, chassidim and givurot, chayot, clouds, don't reveal secrets, emuna-faith, image of God, kaballah, learning, markava visions, midnight, sarafim
Whenever the Torah is studied at night a thread of hidden light descends and plays upon them who are involved in their learning (at midnight). The cloud moshe entered on Sinai was from the primordial light. It is the light of chassadim, Hashem’s power of giving producing fulfillment of commandments and their result.1 Moshe dressed within the holiness of a cloud of this light wearing it as a garment. By this he was able to change his flesh from physical to spiritual in nature. enabling him to handle more light.2 Moshe entered a cloud which was the angel Michia’l. Its written “He founded darkness around him ערפל and ענן ”. These are Chesed and Givurah of Atik.3 The rainbow in the cloud gave moshe’s soul its garment. So it could go up to the mountain, and through this garment he could see the sites and feast there.4 In flesh is ”Ofanim”. To the East “Chayot” to the west. To the south is image of Man, it is the Chayah of Chuchmah. And Sarafim (north).5 The cloud acts as a barrier and as a garment. The light of the cloud is sweetened from the joy of the nefesh, and strengthened by divine service.6 There are 2 clouds the one moshe entered and stayed in on Sinai for 40 days. It is Malchut. The other cloud was upon the “mishcon”, this one Moshe could not enter. It was Bina.7 A cloud decended and pushed aside spirits from adam.8 Our world has a spiritual source thats fine and brilliantly shines, but the world is ruled by evil.9 After the first day of creation this light was never fully manifest again, but it does renew daily the works of creation. As it is written ” He builds the world with chuchmah”.10 This is chuchmah of the left from imma as said before. Rabbi Ashlag teaches on the Zohar that the light of the day is chassadim. Chuchmah is the secret of 1000. Chassidim are the aspect of 100.11
We learn from chassidut that an external aspect of love is born from reflection on the closeness of the divine, while a more inward love is generated by reflection on the greatness and loftiness of the blessed ayn-sof.12 In Ayn Sof are no desires or “Bozinin Nahorin” (illuminating lamps) these are only found beginning in Atzilut. Ayn Soff cannot be comprended so it is called Ayn.13 It states in the Zohar in parsha Yitro that those who separate from Rebbi Shimon separate from all. Rabbi Yehuda Bay Elloy said so great is the loss of Rabbi Shimon Bar Yochi. Now no one knows and no one has permission to reveal. How important beneficial is it to be regularly involved in the Zohar. Becouse of the shattering of vessels we need to sustain and stand up the worlds renewing them. Until there stands up the Nashamot of Rasb”i and his friends who are able to raise things to their source. They are able to do the elevations and “tikunim” that are needed. They decend by the letter ט . The Ar”i Rashb”y and his friends are from the “givurot of gadlut”.14 How many times its explained in the Zohar how important it is to learn the Torah at Midnight. We learn from the Zohar that a redemption comes to the children of men who call out at night. It redeems them from their separation from Hashem because of blemish from their sins. In Tikunim we learn night is imma which is malchut of the world of Bria.15
With the secrets of the Torah one must be careful. As the Zohar compares revealing secrets to one unworthy as revealing nakedness. This allows flow to the ”chitzonim” (other side) heaven forbid. The wicked reveal secrets, it is as if they kill people.16 The desire to learn secrets of the Torah, Kaballah in particular is a great gift from Hashem. Yaakov Abuchitzera teaches that the Nefesh in a man is “elohot”, but עצמות (essence) of Hashem does not enter into man in this world until he removes his courseness and dresses in a spiritual garment so to be able to handle the light. One must be careful when entering into the Dat of “Misa Markava”. They must guard them selves as with those involved in this work the “sitra achra” (other side) wants to accuse above. If they are lacking in dat, or don’t have complete “emuna” they will be far from accomplishing this learning, his Nashama will not receive. If his Nefesh is not coming from a place of truth, these things will be far from him. But a Nefesh with a “tiva”, and complete emuna eats and is satisfied.17 A big secret in sitri Torah is to portion כבוד (honor) to the last attribute (Malchut), becouse emuna makes miracles and נפלאות (wounderous things). Emuna in the name make נסים (miracles). All the blessings we say on miracles illude to keter as from here they come.18 Every day has barriers that guard as thorns. So that those who are unfit cannot enter the vinyard. There are many types of Guardians. There are snakes and scorpions to protect the good. If there were no barriers the wicked could then access the secrets. These confuse the mind of the wicked. Preventing the entry of those who do not belong.19 Its taught by Rabbi Moshe Cordevero in Shur kuma that by divine providence and knowledge there are those who there does not illuminate upon them the secret of the zohar. It being concealed and hidden. To them there is not vision bursting forth, but the kabbalah remains hidden.20 In a sense in the torah that they learn they don’t find more and more. There are laws to revealing Kaballah. There is that wisdom which is necessary, one must posses it. But to reveal only so that one will say ”so what”, is a great destroyer. Other wisdom requires heavenly permission to reveal. The words must be given from above, and there are those secrets which are only shared with the few who are worthy. Those who fear Hashem and guard the holiness with all their heart and soul21. Rabbi Moshe Cordevero also teaches that people who don’t have Chumash, Mishna,Gemora and occupy in Kaballah there is no doubt they are in error completely. If one has not seen the light of “pilpul” there will not come the light from Kaballah upon them. They will only come to error.22 Rabbi Nachman of Bresslov teaches that once one completes the whole talmud they are deserving of the “zelem Elokim” (divine image).
1. 2shur kuma-moshe cordevero p.88
1. 6shur kuma-moshe cordevero p.99
1. 7sulam on zohar Vayikra p.8a
1. 8sulam on zohar Vayikra p.22a
1. 12Safer ha Brit- R. Pinchas Eliyahu
1. 13Sulam on Zohar Pekudy p.139a
1. 15zohar tikunim-perush metak mdavash p.1213
1. 16Sulam on Zohar Hazinu p.294b
1. 19Sulam on Zohar Nasso p.123a
Filed under: 7 windows of the soul, Herbs, Incense, Shabot, The throne, chayot, depth kaballah, exile, noga, providence
Parsha Masay
The eyes, ears, nose and mouth are 7 windows by which the soul ascends by 7 types of herbs. They all illuminate aspects of chuchmah. They are Nard which is Chesed of Chuchmah, Safron-Givurah, Calamus-Teferet, Cinnamon-Netzauch, Frankincence-Hod, Myrrh-Yesod, Aloes correspond to Malchut of Chuchmah. Herbs are conduits of angels Ofanim Chayot and Caruvim. Gold is something above, copper below and silver is in between filling the gap. Rabbi Avraham Abulafia teaches in Aor haSachel that Hashem chose Aravot (the heaven) of all the gilgullim (spheres) it is here He chose to set his כסא (thrown). Of all the stars of heaven he chose the sun, and from all the yesodot (elements) he chose fire. Of all metals He chose gold. Of all the trees He chose the Date palm tree, of all animals the Leviyaton, of birds the Eagle, of all beast the lion.
The oar Ha Chyim taught that “kayin” knew of the arms and feet of the earth. So he didn’t need to lay a hand on Abel to kill him. The four sides of the shechina (Divine presence) are according to the four flags of the “midbar”, and so are there four groups of Jews safardim, askanazim Catalonians and Italians. Cohen cooresponds to tohu, Levi to Vohu and Yisrael to chosech (darkness). All yisrael nourish from a light that is so bright it appears as darkness. The lights are revealed by raising up sparks through mitzvot and acts of kindness. Then new lights decent from above to the nefesh ruach nashama chayah and Yachida (levels of the soul) to each man accordingly. The main rising of sparks is by “tikun” (fixing) of the central piller. “Avodat haKodesh” (Holy woorks) makes zivug of Teferet (Balence) in Malchut (revelation of Divine presence in the earth), and flows rachamim (mercy) to sweeten “din” (judgment). The Nefesh of the sadeek (Holy person) creates the world. According to the Yesod (Gateway of energy) of their Nashama there is eminated their cavana (intentions) on the world, and by this we say Hashem (God) rules. This is the manuchah (rest) of sadeekem. By this they will inherit olam Haba. As the way they live now is from the Histashalut (unfolding of energy) from the “great Shabot”. The nose of the Shechinah (Divine Presence) has in it 370 lights. These sweeten its givurot (forces of restriction). Then there is found manuchah (rest). 370 lights are 300 of the first 3 sefirot and 70 lights are the 70 midot of 10 sefirot each. Hashem has pleasure through “Avodat Yisreael” when when they do His will, He is with them in the 6 “midot” (attributes)of love, fear and the beautiful sparks in the praise of Hashem in “devecut” (cleaving). Count from the world of Bina which is “oneg” (delight) the 7 “midot” till Yesod, then Malchut is called “bat Sheva”. (Count the quality of your avoda, until being complete in all 7 attributes). From the service of sadeekem doing mitzvot (commandments) and misim tovim (good deeds) its like there is made “nachat ruach” (a joy of spirit). there is made a tikun in the “mesach” (the screen filtering the light) that descends dressing in a garment drawn from the rekia (firmament). The light from above “oar yosher” (light that comes down) dresses in the sparks rising from below called “oar chozir”(sparks of light returning to its source rising). Moshe increased praise for Yisrael, becouse of this they merited to receive the Torah. Even if they were in a place of tuma (impurity) that the angels were afraid to enter they went out with a high hand. Always the Shechinah is in the sin of her children dwelling in their tuma so all the year without doubt one needs to purify themselves with water of Rachamim (Mercy) from Ima (Divine mother) by the middle pillar יהו”ה, so you will be pure before Hashem. The oar ha chyim teaches the purpose of the various exiles is to gather isolated segments of sanctity scattered in various branches of the klippa (vessel of the other side of concielment). We learn from Rabbi Moshe Cordevero that exile is a lack of unification of the sefirot, causing a separation from “nanhaga” (divine providence). When there is not sanctified the name of Hashem but it is desecrated before the nations, heaven forbid, there dresses the spiritual supervisors of the nations upon the flow of divine light nourishing from it. This is the exile of the shechinah, but even in exile the light of noga (sparks) surrounds. This is ” I am exiled in your midst”. This is the secret of the ofanim, angels of asiyah (this physical world).
This world is full of all kinds of light you just have to get those sparks from all thing taking them from even from there captured place giving power to the “other side”. Raising them then up to the Holiness you shall then Rejoice in the Spirit of Holiness. We shall then all go from our “masay” (Journeys) of Exile to the Peace of complete redemption with our Messiah quickly in our days !
Before getting to the light of the marcava to the light of “Nogah”, one must transcend the 3 clippot. Tohu, Vohu and ”Chosech” are klipot on the Torah. To remove them requires questions and answers. Without the questions many walk in darkness, darkening the eyes of their Nashamot. One should conclude a question in a way so there does not rule in it the klippot noga called מדבר (desert). The מדבר (desert) is dominated by the otherside. If Yisrael had been Righteous during the 40 years they were in the desert the otherside would have been removed from the world.1 The desert is the ”kav” it illudes to the power of the central pillar to set limits. from the central pillar is drawn from the right and left. From fear there is drawn from the ”kav”. This rises up a great love, and there goes out ענוג (delight).2 There is a aspect of Ayn-Sof to the מדבר (desert).3 The words of the Torah become clear only in the desert. The only light is that which comes out of darkness. There is no good except out of evil.4 There is a delight that comes from purifying the light from the darkness.5 All the sparks working with the klipot from Noga are called Adam Belial. Its from here the klipot find their power.6 People dont look at the Glory of Hashem becouse of their inequity. As “mechitzot” (barriers) are made separating sinners from their father in Heaven. These “mechitzot” are from snow that descends from beneath the “kesay” (throne). This snow is 3 “א” . From these 3 “א” is also the glory of “yichud” that purifes. Many things will be left not fixed until mashiach does so. The klipa storm wind takes energy by sadness and loneliness7, the great cloud by exciting evil passions, darkness or also called consuming fire which is idle chatter. The klippa surrounding “noga” and the clipa of the chayah with the face of man in the markava is arrogance.8 When the unity of Hashem is not revealed, this is becouse of concealment by the 3 klipot.9 Rabbi Nachman teaches from the face of the ox is the soul of Masiach ben Yosef. From the lion Mashiach Ben David. From the eagle Eliyahu and Moshe.10 The Zohar says concerning Mashiach ben Yosef that he is from the face of the ox on the left side. He is vulnerable to be wounded becouse of our sins. Becouse of Jeroboam’s calf that was from Yosef.11 When Mashiach ben Yosef comes שרי”ה will be with him.12 We learn from the Zohar that within the four klippot are four chayot of the makava of Z’a of atzilut. But these four klipot are not actually on the “chayot” in atzilut. While in the makava of matto’t the “chayot” are actually in the four klipot of tohu vohu darkness and ruach elokim. Tohu corresponds to the storm wind it is the green “kav” that surrounds the world. Vohu is stones in the ”thum” (depths) it cooresponds to the great cloud. This “klippa” is hard as stone. A אויר (atmosphere)of darkness upon the ”thum”(depths) corresponds to the consuming fire. While ruach elokim is Noga and chasmal13,
1. 1Sulam on Zohar Trumah p.157a
1. 4Sulam on Zohar Tetsaveh p.184a
1. 7Tefilot Ramcha’l #188, Lecuty Mahoran
1. 10R. Nachman’s Stories,Zohar Mishpotim p.120a
1. 11Sulam on Zohar Ki Tetaze p.276b
1. 13sulam on zoharPinchas p.96,Metak Mdavash on Zohar Tikunim p.115,245,Shar Mimori Rashb”y p.202
