Filed under: Divine names, Divine service, Spiritual Worlds, depth kaballah, divine thought, parzufim, spirituality
\
To get the most out of the Spiritual path taught here one needs to begin with the writings under the category called “The Guide”. The teachings there make a vessel so that one’s soul can ascend, and work with the meditative practices taught here. From learning “The Guide” one will become familiar with the terms also that are necessary to access this wisdom. So Enjoy and Grow !
http://godssecret.wordpress.com/category/the-guide/
Go ahead and learn !
It is like the God has a store and at that store He wants to distribute all the needs of the world for its growth completeness and ultimate peace. But you need to know how to get to that store , what is available, what it is called, what is needed now, and how to “place your order”
As there are many different faces of individuals there are a infinate variety of Divine energy which sustain the creation and guide its providence. And to them are infinate Divine Names that have Infinite levels of meaning.
And the most important thing is you get what you ask for, if you don’t ask you probably wont get, unless it is absolutely necessary for the creation. There are infinite things the God wants to give. When working a name according to the your understanding of the names functions and the love that rises the name up to its source accordingly will you the flow of Divine abundance.
Obviously God’s sustaining the creation and guiding its providence is more complex to understand than “human” physics and biochemistry combined.
One does not need to learn , know all these things , but a unique relationship exist between a man and his Creator when he become a partner in creation. Here is a “little” on how it works.
I say a “little” as this wisdom is infinite :
Folding of legs of Arich is when Nh’y Arich is included in chaga’t of Arich. Then Arich raises and cleanses the vessels of מ”ה beggining at Nh’y of Atzilut, rising all that fell into Briah. מ”ה is king of Teferet of Nh’y of Arich. Chesed of Atik is Ketter of Arich. In Passach there is recieved flow from Chesed of Atik. There is no Rachamim except from the Skull. The skull of Arich is Bina of Atik, it contains all its “mochin” in one ח ל ל (cavity). The skull is Bina it is the “hachel” of Chuchmah, that is hidden within. All Reward of Saddekem is from the Skull from the 400 worlds of whiteness it illuminates. From here also is the ט ל (dew) to awaken the dead. In the skull are 3 x 13 tikunim = 39 illuminating this whiteness. The 10 curses upon Adam for the sin, 10 on Chavah, 10 on the snake and 9 on the land together being 39 curses nullify the 39 lights of Arich. (these curses are nullified by guarding the 39 malachot of Shabot) The skull itself has 50 gates of Binna. From the place where the hair parts above the skull illuminates 613 paths in Z’a giving reward for Mitzvot. 9 lights of spirituality go out of the depth of spiritual thought from the gate of the skull as 613 lights. All of them are “Chesed” called ט ו ב and “Emit” called ח י י ם . These 613 paths that are carved in the skull are “Keter Elyon”. They are the 613 Mitzvot. Chesed of Atik is revealed within the skull of Arich with Yesod and Dat of Atik. ע ” ב corresponds to the forehead of Atik, it raises the chesed of Atik. In the forehead of Atik is zivug of nikudot. It is the Chuchmah of Abba and Imma. From there goes out new Nashamot from lights that are even highter.8 In the In the physical where the hair parts on top of the head is the white path of dat of Arich that is concieled. This path that divides in the middle of the hair is chuchmah called ים. Dat goes out from Chuchmah from this side and that in the secret of the branches of the 32 paths of Chuchmah. This is given in דרך ים which is the essence of Teferet in the secret of Dat. The 32 paths are revealed in Bina from the side of Arich. Which is the secret of the skull and the hairs which dress from one face (arich) to another (Z’a). From ו to ו as in וא”ו This is the secret of Keter in the center. The 2 ו are 2 aspects of hair. They are the secret of יוד הי ואו ה”י . Its 3 י are 3 brains as אל”ף , skull and “air of the hairs”. These are in rachamim in Arich and din in Z’a. Chesed of Atik is revealed from the forehead of Atik then to the 8th dikna and from there to Abba and 13th “dikna” of “mazel” to Imma, but Abba and Imma are from Bina of the Chuchmah of Arich. The 8th and 13th dikna are called “mazel” they decend to the belly at the heart of Arich. They float upon Abba and Imma. The 8th “Mazel” is the letter א formed from י ו ” י , while the 13th “mazel” is the א made of י ו ” ד . From the Forehead מ צ ח ר צ ו ן of Atik is drawn א ו ר פ נ י ם . Becouse the Yesod of Atik is hidden in the chest of Arich Yesod is called ש ל ו ם . סתימא מחשבה is Chuchmah kadmah in Keter. It is אור גנוז these are the lights in Keter called Arich anpin. Chuchmah of Arich is called “avira”(air) and is the letter “י”, it is the ק ר ו ם. There are 2 “karum to the brain. They are both aspects of “dat”, and the letter ” ו ” . One cleaves to the skull, and the second to the brain. The second is the letter י ו ” ד . The letter ” ו ” is Teferet, its bottom is Yesod. It is a circle. Like this the brain spreads out in “iggulim” one in another (iggulim of brain spreads. From the bottom of the ו of the אויר of the karum). The brain is sustained by this “karum”, it is Keter the brain is Chuchmah-”golam”. From the “karum” spread out 32 paths of Chuchmah, but they are closed by Bina called “moch Stima”. The “karum” seperates aspects of Chesed of Ketter so that below cannot recieve the 3 upper lights. The “karum” is a “rekia”.It is the Tikun of “Attika Kadisha” called Radl’a, to set this “rekia”. The upper 3 lights of Arich are sealed away by the “karum”. The conduits of Arich are of 13 kinds, called Holiness. There are within them 410 conduits. These are from 3 ה ו י ה of 3 ע”ב in the head of Arich. Each ע ” ב has 4 י ו דן and each י has 10 making 400. Including the 10 letters of ע “ב is 410. The 13 conduits are these 3 הויה which is 12 letters plus the “collel” makes 13. From these is drawn great light from the “kotze dshare” which illuminates the “mochin” of Z’a from “mochin” of Arich. Then is drawn to Yaakov and then to Rachel. ק ו ד ש is 410 cooresponding to the 410 conduits. They spread outside through the forehead in1000 myriad lights in 370 myriad worlds being 370 lights , 4 ה ו י ה spread out in the tikun of Z’a. The Hair of Atik is the 13 “kotze de share” of arich. If these hairs do not flow, there does not go out “moch stima”. “moch Stima” goes over by way of the “karum” of Avir by hairs dressing Teferet of Atik. Teferet is ו , this is why the hairs are ווי”ן . ֹ” י” the source of the hairs is “moch Stima” Chuchmah of Arich. In “Moch Stima” is the point “י ” which is Yesod of Ketter. this is ” י ” in the א ו י ר . From this “י ” of HVYH is made parzuf Abba of Atzulut. The Givurot of Atik in “moch Stima” Arich is called א ל ה י ” ם . The 3 ווי”ן are 3 kinds of Hair. Nashamot are enjoined in hair, being 3 parzuf of Nashamot being of the face of the Lion, ox and eagle. These allude to 3 kinds of hair and malachim being Gavria”l from the face of the ox. Michia”l from the face of the lion and the camp of Rafia”l from the face of the Eagle. The hairs are malachim. By these hairs the camps spread below. By this is the nourishment of Nashamot which is the secret of sparks called אופן and גלגל . Nashamot nourish from ofanim, the gilgulim are upon them. They are beneath the chayot. From there spreads out flow to the malachim. In Arich hairs go over by “moch Avir” and go out of the “gulgulta” (skull) of the head which is Ketter. The skull is Nashama of Arich.Being Nashama of Nashama of Yechida. Arich is called Ayn-sof. There is drawn one “kotze dshare” from the back of the head of arich to the head of Z’a. From there, there is drawn one “kotze dshare” till the head of Malchut. From there flow of ט ל of arich goes out to all those occupied in Torah to enliven them. From the head of Arich many hairs decend to the back of the head of Z”a. The “karum” is fixed by Teferet. There is “avir” between “karum” and brain which is Teferet. The head of Arich called “avir” is the Ruach of Arich. Being Ruach of Nashama of Yechida. The “avir” is fixed by Netzauch and Hod. It is the fixing by the hair which is the aspect of “oar Chozir”.The “karum” covers “moch stima ” of Arich. There enters flow through “chesed Illah”, this Chesed is revealed in the “metzauch” and spreads out from the 8th and 13th “mazel” “notzer Chesed ” and “Vnake”. Givurah Atik is in chuchmah of Arich and is called “moch Stima” from here spreads out Imma that is called “Botzina Dcardinita”(Dark lamp) which is Bina. The 3rd head of Arich “moch Stima” is the Nefesh of Arich. Being Nefesh of Nashama of Yechida. This is the source of all “Dinnim” in the world, it is the place of spreading out the light of the Ayn soff hidden in Keter. The light decends the length of the sefirot. This “Botzina” is the source of and essence of light from Ketter. Binna of Arich is called Keter. “Botzina Dcardanita” is the נ”ב dinim. It spreads “dinim” “Botzina” is “kav Mida” it is the letter ה it measures every “midah” as this world is created in the power of the letter ה. It sets limits. This “kav” is ב”ן . It spreads out the light to 6 sides, and cleanses the kings of Edom. The “Botzina” reveals the 13 “tikuny dikna”. “kav Midah” measures the rising of the waters which is Chesed. “Botzina DKardanita” is ס”ג which is in the “moch” of “avir” of Arich. This dresses in מ ” ה in “moch Stima”. The 3 ” א ” of מ ” ה are 3 “avir”, they are 3 vessels dressing the 3 ” י ” of ס ” ג . מ “ה is the vessel the body of ס ” ג . Which is the “moch” (brain) dressing in its Vessel. From Chuchmah are made vessels for light according to the needs of the world.When Chesed Atik is in Keter Arich it’s also called “avira”. Then there goes out a “ruach” (spirit) hidden in Atik called י ו”ד it goes out from the אויר (avira)-air. It is the י ו”ד of Abba. The Ruach of Chuchmah is the agency of Nakavah of Atik. It is the level of Scent. By this the level of thought is raised. י ו ” ד is Chuchmah it is the Ruach of Atik, Keter. There is no greater yichud than this. The dikna of Arich spread out in “moch stima”. The 13 “dikna” of Arich are Ketter and Chuchmah of Arich. 20 internal “aorot penimi” of Keter and Chuchmah of Arich stand and strengthen 13 “aorot makiffim”. they go out from the pores of the hairs of the “dikna”. From “moch Stima” goes out whiteness going out from hair from “Chesed Illah”, whiteness goes out from “Radl’a”. “Dat elyon” is “Chesed illah” it is ע”ב in “moch Ratzon”. 2 spirits go out of the nose of Atik, one to Z’a and one to Nakavah. The 2 nostrils each need one letter from מ נ צ פ ” ך.
The Yichud of Abba and Imma in ”katnut” is at the Throat. There are 3 ”meloy” of אלהי”ם that descend there. Gadlut is 3 יהו”ה that sweeten in the 3 אלהי”ם. The left side of throat of Arich nourishes Imma, its right side nourishes Abba. Abba and Imma are in the aspect of אהי”ה that gives to Yisreal Saba and Tevuna. In the throat are 2 אהי”ה of קס”א and קמ”ג and קנ”א. 1 The order of “mochin Yonika” begins with אלהי”ם it changes “mochin” according to the form of the ה of אלהי”ם. “Moch” of Chuchmah is the form of ה made as ד “ י , “moch Binna”the form of ה made as ד”ו , and Dat is the form of ה made as וו” ו . “Mochin Gadlut” is “miloyim” אלהי”ם. Chuchmah with י, Binna with ה and Dat with א . “Mochin” of “yonika” are Meloy א ל ה י “ ם of א , “meloy” of ה is Binna. Dat is אלהי”ם as “pashut”. All 3 together equal the Gematria of the “meloy” of אדנ”י ( 671)2 Rueven is Chesed of ב”ן. He is the throat with 3 mochin אלהי”ם called Dat Elyon.3 ציוןis Rachel. The throat of Binna is called ציון.4 By Dat Z’a recieves from Chesed and Givurot of Atic The arms of Arich dress to the yesod of Imma, her Makiff (surrounding light ) goes out to z’a. “Moch stima” Arich goes out of the Peot.5 The Mochin of Nashama recieves tikun by Arich, and Abba and Imma, and the Nashama makes tikun of the Ruach only until the chest of Z’a. Tikun of the chest and below is from Mochin Chayah. (The Nashama fixes the ג”ר of Z’a its 6 corners is fixed by Chayah. (It is harder to change the nature of the “midot” themselves, then what motivates them the ג”ר ) When there decends ”mesach” (the screen) of ”Tzimzum” ב to ”malchut” of Tzimzum א . (Nature, Chuchmah of tzizum א becomes influenced,”changed “by tzizum ב bina) This is a time of “gadlut”. Here Binna Teferet and Malchut return to their level.6 . Chesed of Chuchmah Arich makes the head of Chaba”d of abba and Imma. Upper Bina of Arich and Teferet of Chuchmah of Arich make the Nashama which is from Dat of Abba and Imma. The soul called ”chayah” is primarily from Abba and Imma Yichida is from Arich.7 To raise Malchut one needs to decend lights of yesod Abba in Yesod Z”a, and Yesod Z’a rises Malchut of Bria to Atzilut.8 Abba and Imma rise with ע”ב, yesoi’t with ס”ג. Arich rises to the first 3 sefirot Atik, Abba and Imma to first 3 sefirot of Arich. Yesoi’t rises to Abba and Imma at throat of Arich (at Gadlut) Which is ס”ג of Atzilut.8 Whitenesses spread in branches of Arich. They are 2 יהו”ה of ב ” מ (of 42 letters) in the throat of Arich which includes the 370 lights that spread out until the throat of Arich. They make ”zivug” with the palate. In the throat of Arich there is made the 4 letters א ח ה ” ע . 2 ”keterim” of Abba and Imma dress in the Throat of Arich. Light spreads from Aba in ס ” ג , and from Imma in אהי”ה. To Abba are 43 gates, to Imma are 41 gates from the 370 illuminations. They are an aspect of the 2 יהו”ה of מ”ב . 9 Z’a rises to Yesoit at chest of Arich.10Abba and Yisreal Saba stand on the right pillar of Arich. Imma and Tevunah stand on the left pillar of Arich.11 The left piller of Yesoi’t dresses left piller of Abba and Imma.12 Abba and Imma recieve from Chuchmah (of Arich), from the left piller of Yesoi’t there goes out to left pillar of Z’a and Malchut of Atzilut called ם“אלהי this goes out to the world of Bria. At the end of sarufim (permutations) of ”Elokim” the other side does nourish.13 Abba and Emma are 6 sefirot together of Chaba’d (ketter, Chuchmah Bina) and Chaga’t (Chesed, Givurah and Teferet), Zu’n (Z’a and Nakavah have 7 sefirot making 13. Chaga’t Arich is always in Chaba’d Abba and Imma, Nh’y (Netzauch Hod and Yesod) is also in Chaba’d Abba and Imma making Yesoi’t.14 Malchut of Z’a wants flow of Arich through Abba and Imma.15We see this from the fact that of the ש”ע 370 of the face of Arich 150 are in the face of Z’a. (2) אלף למד =370.16 There are 150 illuminations in the face of Imma like in the face of Z’a. There is also to Imma 370 illluminations, but this is during upper “zivug”.17
1Lekutey Torah p.95,mavua Sharim p.5
1. 6shar bait hacavanot,Sulam on Zohar Toldot p.132
1. 8Aor eniym-kamarna rebbe p.133:2
1. 11Arba Maot Shekal Kessef p.162
1. 12sulam on zohar Nasso p.111
1. 13sulam on zohar Nasso p.45
1. 14sulam on zohar Hakdamah p.222
1. 15Matok mdavash on tikkuny zohar p.126
Vyarah
In our parsha it is written “And I appeared to Abraham, to Isaac, and to Jacob, by the name of א”ל שד”י, but by my name יהו”ה I was not known to them.” (Exudus 3:6)
What is it with this name יהו”ה ?, We will try to understand a little bit as this involves the infinate wisdom of the God.
Its written “forever יהו”ה your word stands in Heaven”. Every moment Hashem judges in everything its life force. What power it needs always. What barrier will not be transcended is determined by שד”י, changes are by יהו”ה.1
Malchut is a garment to Teferet, as אדנ”י is a garment of יהו”ה.2 There needs to be the 4 letters of יהו”ה in Teferet and the 4 letters of אדנ”י is in Malchut so to make tikun in proper order. יהו”ה is only revealed by אדנ”י .3
Rabbi Avraham Abulafia in Safer cheshek teaches that there is no doubt that when one returns to intellect and cleaves in life force according to the force of olam haba, which will be according to his comprehension. By this Hashem shall arrouse you upon the form of זכירה (memory) and on Chuchmah till that you lack no power, G-d willing. Every time you want to remember יהו”ה with all its vowels or Holy Names, the 12 letter name from 3 names of 4 letters or 3 יהו”ה or its 12 permutations.4
Know the Name from permeating it in all 22 letters as in Safer Yetzera of Avraham Avinu, if you don’t error with letters or nikudot. The prophet Jeremiyah worked Safer Yetzera alone. He was told (By Hashem) to find a friend to learn Safer Yetzera with so that they could permeate the alp-bet together, thus fulfilling as its written “ speaking in the fear of יהו”ה a man to his friend. So they could acomplish anything.5 יהו”ה gives Nashamot (souls) to the letters. Forever the Nashama of the letters is the Name. The letters of יהו”ה are the Nashama of man.6
All Holiness of “Kadosh Kadoshim” is from “mazel”. Everything derives from Mazel. The letters יהו”ה come out of Atik from the beard and connect to this Mazel. It supports other letters in Z’a.7
It’s tought in Shoshon Sodot that Aretz Yisrael is not under the supernal princes (angels) above but יהו“ה. It is nourished from Keter elyon (source of Divine will and delight) by the middle piller. Aretz Yisrael recieves flow of ברכה (blessing) from עליונה ארץ (the supernal land).8
There is one חיה (angel) in the rekia called Yisrael. Yisrael are born from the ”house of Hashem”. Here they cleave in ” the portion of יהוה is His people”. So they may inherit what is fit for them of Torah and mitzvot from treasury of Hashem this is their crown. This treasury is from the 32 paths Chuchmah. 9
The 100 blessings are Light floating on בשר (flesh) with 2 צירי (Vowel of Binna). From this the Yesod of Imma descends to Zu”n. Then He is called יהו”ה אלהי”ם.10 Those who walk in the ways of “avoda zara” (strange worship) the way of Hashem being strange to them. Then the way of Hashem will not rest in their hearts.11
It is stated in the Zohar concerning the Mashiach ” the nations shall seek him, as within him is the secret of the Divine name.” The Metsudat David explains that there will be given power from Atik Yomim , The Ancient of days, to Messiach to rule over the nations, and they will serve him, and none will transgress. He will be victorious.
1. 3Aor Yakar Barashit Volume 2 p.58,82
1. 5Zohar Chadash Tikunim p.215,201
Filed under: Misa Markava, Ruach haKodesh-The Holy spirit, depth kaballah, divine thought, kaballah, meditation
Now there are few Mikubalim , but there has not been diminished or interrupted the flow or power of rulership in the world. The Mikubal is not lacking in His power of rulership. The flow is בחבום (free) to all who have emunah. But to those of little faith, they must pay with זכות (merit). The guarding angels are the זכות. By them one enters the Markava, or is prevented. They are the limits.1 The preperation that a man needs for comprehension is 1) Teshuva, 2) be exacting in performing mitzvot 3) Cavana in Tefila, 4) Learning for its own sake, 5) limit you delight in things of this world, 6) Rise at Midnight, 7) Be far from evil middot, 8) no empty speech, 9) purify in the mikvah, 10) תודדובהת, 11) Have the name יהו”ה always before you. 12) empty your thoughts from vanities of this world, 13) Cleave in love to Hashem in great desire.
After these preperations be alone in a house so that you will not hear any sounds even birds. Close your eyes and rid yourself of thoughts of this world as if you are dead. Then think of supernal concieled levels from below to above. Make the oath upon the Angel on the sefira that cleaves in the main branch of your soul. Open the gate to the Rekia. He is the memunah upon it. So you need to know all the specific names. By this name raise up you thought. When you meet the klipa tear them open in your thought by this you will enter the מחצב (carving) place of angels (where they are formed). Your thought will be among them.Till that you reach the מחצב (carving) place of Nashamot (where they are formed). Cleave your thought in the light of their sefirot, and in reach of השם. Pray and unite yichud according to the need of this place. Then raise your thought to the Ayn sof. In this way descend flow from above to below, till that it reaches and rests upon you the יהו”ה רוח. If this does not work or you perceive evil, quit this immediately. Return to sweetening of your avoda. Then after many days try again, until that you are successful in comprehending the truth. In mastering this way of thought all men are not equal.As Moshe rose and saw light of Atzilut that went over by way of Bria. Other prophets could only see in a garment of Bria. Yechezkial after the destruction of theTemple could only see in a garment of Yetzera. We only have Ruach HaKodesh. No perception of lights of Atzilut. But we can draw lights from Yetzera. So the times, names and gates of Angels their tefilot, yichudim which relate to Yetzera and the ways of working with these things are hidden. Becouse that Kaballah Misa is in Asiyah, even if you do know how to work it there is danger involved. One can come to all kinds of comprehension from dreams during the summer in Ruach HaKodesh, or by maggidim, ,the Sadeekem reshonim. It is possible to comprehend in their great Holiness. Or from revelation of your own Nashama after you have gained merit. One may come to occupy in the Torah of Eliyah HaNovi according to the greatness of your piety so will grow his revelation to you. It is possible to reach this by piety alone, be safe with your body and Nefesh.2
This one is so big I’m not sure what it means !
A friend found it yesterday :
/scan0001.jpg)
correction its: 5x the 216 + 320=1400=280×5
( 216) רי”ו -these are the 216 letters of the 72 names , 5 of these (5 levels of soul)
320- These are all the sparks as spiritual power , including those which will only be raised by the Messiah
מנצפ”ך) 280) - All the Sparks, Givurot manifest through these letters (at these 5 levels)
This is all that can be said…………………………………………………………………………………………………………….
Filed under: Angels, Body, Bones, Chasmal, Vessels, depth kaballah, kaballah, noga, parzufim, sparks
All angels called ”chashmalim” in all worlds are a aspect of skin, being the good of Klippa Noga. The ”mesech” (screen-filter) between Atzilut and Bria is in the skin of Binna (hachel Lavanot haSapir), it is the ”Chupah” of Zu’n. This is the “zelem” in the face of 5 lights of Nrnc”y ”penimiyut” that dresses in Nh”y of Imma (Being Chaba’d of Z’a of Nefesh Ruach Nashama Chayah and Yachida of Z’a). Cooresponding to these are 5 ”makiffim” garments of Nh”y of Imma. They dress upon 3 makiff garments of Z’a. From ”tohu” is drawn Skin and flesh. עצמות (bones) is drawn from ”bohu”. External to these is the skin of Z’a which is completely evil (skin is the vessel of the light of Malchut of his Yachida, at this time it requires tikun) The Chasmal is the ”chitzonit” (external aspect ) of Binna (its skin). There is no nourishment from ”Chitzonit” (other side) in Binna, as chasmal guards.1 After Adam ate from the ”atz ha dat” there was drawn the first 3 sefirot (of Z’a) below the chest to the 6 corners of Asiyah. (the first 3 sefirot of Z’a was separated from nh”y imma-chasmal) This is beneath the ”parsa” that is called Chasmal of Imma. This caused the removal of the Chasmal of Imma from the skin of Z’a (Z’a no longer having a aspect of Chasmal, covering it as shoes) . The skin fell to the klippot, leaving it to only the 3 klippot (as it no longer has protection of Chashmal). It also dresses to Bina that surrounds it. This is the secret of the 288 sparks. They are the aspect of Chasmal that is between Z’a and Nh”y of Imma and the ”achryim” of Imma (these 288 sparks are in the klipot noga). Becouse of Chasmal klippot are not able to nourish. But if Imma goes away from her young which is Z’a, then there is nourishing from the ”sitra Achra” from the ”aor penimi” of Zu’n. Chasmal covers from all sides, even beneath the feet, which is the aspect of shoes. This covering by Chasmal is accomplished through the names of Binna of ks”a , km”g , and Kn”a is the last 3 sefirot of Binna and is called the ”lock”. This “lock” is the ”mesach” from Atzilut to Bria. This Chasmal is called the lock.2 ע (70chassadim) of thick darkness . L”M (letters) of Chasmal . This is Imma hidden in the wings (of Chayot) which is Chasmal (Then the Chasmal’s words are eminated from potential to actual). Becouse of it the klippot can’t nourish from the ”aor panimi” of Z’a, becouse of the thickness of chasmal. Which separates from “aor Penimi” of Z’a and the klippot. Chasmal is ”malvush” on all sides unto the feet as Shoes. Imma dresses to Zu’n through Chasmal. The 2 shoes being chasmal of Imma are N’h of Imma. 3 There is fire of Givurot from the wings this sometimes causes ”chitzonim” to nourish from the supernal Givurot.4 There is to man ”atzmot” (essence-lights) and ”callim” (vessels). “atzmot” is Nefesh Ruach and Nashama. Vessels are their garments. Adam’s garment was a coat of light from the chasmal. There is coat of light of the Nefesh, Ruach and Nashama from Nogah (This was when the vessel of the skin was Holy).There is a chasmal of olam Bria to the Nashama, Yetzera to the Ruach, and chasmal of Asiyah to the Nefesh.5 One Who lacks fulfillment of a positive command lacks a garment corresponding to the “garment of Light” to his Nefesh, Ruach, Nashama, Chayah and Yechida (lacking the aspect of 70 Chassadim). Instead of having this garment he has filth of the serpent.6 Further explaining Chasmal we learn from the Zohar concerning the levels of the soul and their parzuf vessels that :
sefirot vessels: Ketter Chuchmah Binna Z’a-teferet Nakavah
Bodily parzuf vessel: brain bone sinews flesh-chasmal skin-noga Level of soul (light) : Nefesh Ruach Nashama Chayah Yachidah
At times Z’a only has one vessel the Parzuf brain. So there is only revelation of the light of the Nefesh of Z’a. At times Z’a has 2 vessels Parzuf brain and Parzuf bone so then there is also revelation of ruach of Z’a. Z’a continues adding vessels till acquiring the vessel of Parzuf skin and light of the Yachidah. Light of the Chayah purifies the vessel called flesh which draws ”makiff” garments (The ruach dresses in in flesh, its refined by Chuchmah of the “Chayyah”, which is makiff to it). Light of the Chayah is revealed by purification of the flesh. When one comprehends the aspect of light of ”chayah” then the “Chayah” dresses in the parzuf of the brain, and the Nashama in the brain decends to the vessel of the parzuff of bones. The Ruach in the parzuf vessel of the bones descends to the parzuf vessel of sinews, and the Nefesh in the sinews descends to the flesh. Through the light of Chayah there is created to Z’a its 4th vessel called ”flesh”.7 Contemplation of Chayah makes the tikun called ”melah” which is cleansing of the vessel of flesh. Separating it from the 3 clippot. But the contemplation of Chayah does not cleanse the parzuf the vessel of skin which is the clippa noga itself (as this is only done by contemplation of Yachida.) The 6 corners of the Chayah is aspect of the vessels from the chest and above (of Z’a) which is all good and no evil (as the Chayah is the vessel for the ruach). From the chest and below (of Z’a) is vessels of Noga (cleansing of this requires Mashiach-Yachida, as cleansing of all the noga is complete tikun) . The light of the Chayah only illuminates in Chasmal. All chuchmah is only revealed from the chest and below (inspiring the middot of Z’a with emotions and in Nakavah are inspired actions ). From the chest above of Z’a chassadim are covering, with the Yesod of Imma, so there is no Chuchmah there. Only the 6 corners of Chayah are revealed as first 3 sefirot will only be revealed with ”gamore tikun” as they are separated from the body’s internal vessels by ”tzizum ב “ (tzizum of Bina does not allow the first 3 sefirot of Chayah to become penimi in Z’a, as by this there would be no freewill by nullifying the meddot) Its forbidden to draw down the first 3 sefirot of Chayah to the vessel of flesh from the chest and below. 8
1. 1Atz Chyim p346,Sulam on Zohar Chadash Balak p.6
1. 3Shar Cavanot p.14,Ner Yisrael p.262
1. 5Shar Bait Hakavanot, Atz Chyim p144,Shomer Emunim p.121
1. 7Sulam on Zohar Tikunim p.265
1. 8Sulam on Tikunim p.314,Shar bait Cavanot
1. 9Sulam on Zohar Tikunim P.192, Shar bait Hacavanot
1. 11Atz Chyim p.387,Share Ramcha”l p.42,machashif halavon yaakov abuchizera p.150,Lekutey Maharon #18
1. 16arba maot shekel cesef-ar’i p.128
1. 18Sulam on Zohar Mishpotim p.98a
1. 19Sulam on Zohar Mishpotim p.115a, Kadoshim p.83a
Filed under: Angels, Divine names, depth kaballah, hachalot-Divine palace
It is forbidden to pronounce any of the Divine names written below (Danger)
The magid of Koznitz teaches in Ner Yisrael that the Depth of “Dat Elyon” is the אויר (atmosphere) that spreads out from the mouth of the King. From it goes out creative utterances of Chuchmah revealed from the hiddeness.1 Bina of Atzilut is called אהי”ה . From Bina of Atzilut there are drawn lights to all levels of Atzilut, Bria, Yetzera and Asiyah. From the decent of their Malchut of Bina in all these levels. Becouse of this אהי”ה rules in the אויר . This name goes over the גבול (boundry) of the אויר from Malchut decending from Bina to its place. It raises Chuchmah and Bina, or Chesed, Givurah, Teferet and Malchut in all aspects of the 10 sefirot, by raising Malchut to Bina in every aspect. There are 4 אויר in each world, in them are 3 names אהי”ה . The אויר of Chesed, Givurah, Teferet and Malchut recieves these names. There rules all 3 אהי”ה in “yichud” with the אויר. These 12 letters are the 12 letter name ruling the אויר. They cause decending Malchut of Bina to return fallen Chesed Givurah Teferet and Malchut to their place. Malchut of Bina makes a oppening so that they may rise up to their rightful place. Every level is doubled being the level itself and the upper Bina Teferet and Malchut that fell and dresses itself in Bria Yetzera and Asiyah. There are “memunim” (angelic supervisers) in all the אויר of the 4 “ruchot” of the world. It is their hands to open openings by the arrousing the name of 12 letters to work. So as to decend Malchut of Bina to its place. 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. The order of the 4 אויר from below to above is West-Malchut, East-Teferet, North-Givurah and then south-Chesed. The “memunim” open אויר to אויר after “rekia” to “rekia”. By this זבוליא”ל rises up “Tifilot” (prayers). He arrouses the name of 12 letters so as to decend Malchut of Bina to take the “Tefila” above. In the אויר of the East rules גזרי”א this is the side of Teferet. There it meets with the אויר of the north which is Bina where there is Bina, Teferet and Malchut of Givurah of Asiyah that fell there. In the north is the “Mumunah” פתחי”ה He arrouses the name of 12 letters so there decends Malchut of Bina to its place, and the אויר rises returning to the “rekia” of Givurah, taking with it the “tefila” to there. The “rekia” of Givurah meets with the אויר of the south. This is the Rekia” of Bina, Teferet and Malchut of Chesed of Asiyah that has fallen there. He arrouses the name of 12 letters so as to decend Malchut of Bina of Chesed of Asiyah to its place, and it returns and rises to the 6th “rekia” being Chesed of Asiyah. There it meets the 7th rekia of Asiyah that of Bina where there are the first 3 sefirot. They Take all that has fallen that has returned. Here it meets with the “rekia” of Malchut of Yetzera. Then the “memunah” Sande”l, Who is over all Asiyah arrouses the name of 12 letters so there decends Malchut of Malchut of Yetzera and it take the Tefila up. It is like this in all 7 “Hachelot” (palaces) of Yetzera, Bria, and Atzilut.2
1. 2Sulam on Zohar Vayachal p.201b, Sni Luchot HaBrit
Filed under: Divine names, Torah, Worlds-Atzilut Bria yetzera Asiyah, Zeir Anpin, blood vessels, depth kaballah, nerves, parzufim
The Deep stuff
Z’a is called Torah Nakavah is called Mitzvot.1 Torah is given from Yesod Abba after it comes out of the Yesod of Imma from the chest of Z’a. Torah went out of the upper ”yesodot” of Atik and Arich which dress to the Yesod of Abba, which dresses in the lights of the Yesod of Imma. All this then dresses in the Yesod of Z’a.2 The Yesod of Z’a is called חי.3 “Atz Chyim” is Z’a ”Atz Dat Tov and Rah” is Nakavah.4 Merit of Malchut is house of Z’a.5 The unification of Leah and Z’a draws chuchmah and Bina of Dat revealing the first 3 sefirot of Chuchmah.6 Of the nefesh, ruach and nashama of the Nefesh Malchut is nefesh of nefesh, the left side of Z’a is Ruach and the right side of Z’a is the nashama of the Nefesh. Concerning the Ruach, Yesoi’t of the ruach is the nefesh. Binna of the ruach is the Ruach, and Chuchmah of ruach is the Nashama Yesod is called Yaakov and Rachel. The yesod of מ”ה is Yaakov, the Yesod of ב”ן is Rachel.7 The 10 sefirot of Malchut of Yesoi’t dress up on the Nrnc”y of the Nefesh. Dressing first to the Liver, then spread to the ”giddim”. After 9 months of ”ibor”. Then to the Ruach in its ”chitzon vessel of the heart. Flow spreads to עורקין (nerves) in beats according to Nh”y flow now reaching to the middle vessel. After flow dresses to the external vessel ”chitzon” vessel of the brain. From there spreads to the White ”gidim” in Nh”y of ”penimi” vessel of Z’a.8 Abba and Imma are face to face, Zu’n is not like this. As each Z’a and Nakavah have each their own Crown9 Rachel is “rosh Tevot” sin crouches at the door10 When Zu’n are face to face the heels of Leah are not in Keter Rachel. Lights go out from Leah to Ketter Rachel from there uzz”a and azea”l draw flow. I n the future this drawing will be nullified, may it be quickly in our days.
Z’a of Atzilut arrouses tikun in Yetzera. Work in Asiyah arrouses tikun in Malchut of Atzilut. (mitzvot done with perfect details in their performance arouse the Shechina of Malchut of Atzilut) Imma of Atzilut arrouses tikun of Bria. The tikun of Atzilut by Abba arrouses the ”dikna” of ”mazel” of Arich. (Chuchmah changes “mazel”)11 “Mazel” spreads out from the zivug of Chuchmah and Bina.12 Z’a Stands on the right with 5 chassadim and Nakavah on the left with 5 Givurot as ”hagana” (guiding power). The Chaba’d of Z’a is from Abba and Imma except when there is needed special “mochin” of Arich. In the world of Tikun is ” ibor yonika and yoled “. There is only the aspects of “ibor,Yonika and mochin” in Zu”n and not the other Parzufim.13 In these states during ”ibor”- which reveals nefesh this is when Z’a recieves ”mochin” from Nhy of Nh”y of Imma. The 6 corners of Z’a in the time of “ibor” are called vessels. “Ibor” is “chitzon”. ”Yonika” reveals ruach,Nh”y of Chagat of Imma. It also reveals Leah. “Yonika” is א מ צ ע א (middle). “Mochin” also called “yoled” and “gadlut” there is revealed Nashama when Z’a recieves “mochin” from nh”y of Chabad of Imma. This is “penimi” “Zivug mochin” is “Nashikin” (kisses). These are levels of revelation of Nefesh, ruach and Nashama in the Soul levels of Nefesh Ruach and Nashama (exp nefesh of nefesh, ruach of nefesh ect..).14 Always first there is ”ibor” then “yonika” lasting 2 years and finally “Yoled” which is ”mochin gadlut” till 13 years. This begins first in Nakava of Z’a of Asiyah. After in Z’a itself of Asiyah, then imma,Abba,Arich,Atik. Then we go through ”ibor Yonika and Godlut” in Yetzera, Bria and Atzilut.15 There are 248 limbs in “ibor”, Yonika and Gadlut”. The 248 of “ibor” is the Achoryim of אלהי”ם = ר (200). Its 15 letters with “collel”= 216.16 Through “yonika” is completed the 6 corners.17 The main Tikun of “yonika” is in fixing of Binna by spreading out of 32 אלהי”ם of Binna. “Moch Binna” fixes “moch Chuchmah” in the 32 paths (of Chuchmah) which are in Binna. In “yonika” and “gadlut” are 3 “mochin”, but in “ibor” is no revealed “dat”. (They say “no one really know the truth about spirituality”).18
1. 1sulam on zohar Barashit p.175
1. 2mhl p.53,alp Bet Book p.197
1. 3Sulam on Zohar Barashit p.71
1. 4sulam on zohar Shelach lecha p.6
1. 12Shar Mimori Rashb’i p.142
1. 14Shar Bait Hacavanot, Aor enyim p.124,170, Nahar Shalom
Filed under: Arich, Atik, Kaballa of the Ari and Zohar, Nakavah, Yesoi"t, Zeir Anpin, depth kaballah, parzufim
PARZUFIM
There are 5 parzufimof Atzilut. Each contains 5 parzufim. Each has 613 parts and is in the image of man. These parts include 248 limbs and 365 sinews. Each parzuf has 7 “Hachalot” (palaces). Each and every parzuf of A”k, Atzilut Bria Yetzera and Asiyah includes the parzufim called : Brain, Bone, Sinews, skin and parzuf Flesh. The 11 spices of incence coorespond to 11 gaps between the parzufim. Rabbi Yakov Abuchitzera teaches that there are 11 main sparks, curses, and spices in the incense and they correspond to Abba, imma, Yisrael Saba, Tevunah and the 7 sefirot of Zu’n of Bria Yetzera and Asyiah. 11 sefirot are 11 aspects of the kings who died. They are 7 from Zu”n and 4 from the back of Abba Imma and Yesoit. Rabbi Shalom Sharabi teaches מ”ה חדש went out to make tikun of All the parzufim of Atzilut cleansing Atzilut of Nikudot. Making klipa Noga of Atzilut (real soul food- חדש מ”ה made and makes the sparks rise) being The Nashama and its life force. Making Klipot Nogah of Bria of Good and Evil. So to in Yetzera and Asiyah. Purifying the 7 kings that died. They being ו”ה =11. As the “kidusha” in the klipa is devided into 11 aspects. These are 10 sefirot “penimi”, Being the Nashamot and the life force in them, And one “makiff ” upon them. Parralel to these are the 11 spice of Incense. All 10 of the sefirot is a complete parzuf except Teferet Dat and Yesod. Each of these includes 2 parzufim. So 9 sefirot are 12 parzufim. (Bina, Chuchmah, Dat-2 Chesed,Givurah,Teferet-2,Netzauch,Hod,Yesod-2) There multiplies on the face of the earth 12 פנים (faces), 12 Holy parzufim to the Nashamot. Each parzuf is made of all 5 making a total of 25 parzufim. Each of these 25 pazufim is made of 5 parzufim making a total of 125. All Parzufim of Bria, Yetzera and Asiyah go out of Zu’n of Atzilut. The 5 parzufim in Bria are as in Atzilut except Arich and Abba of Bria have only 6 corners, but Imma in Bria is a complete parzuf of 10 sefirot, She has only one “makiff”. Z”a of Bria has 2 “makiff”. In Yetzera Arich and Abba are in the aspect of only 3 sefirot on 3 sefirot . Imma, Teferet and Malchut of Yetzera each have only 6 corners. Imma of Yetzera has no “makiff”, Tereret has one “makiff,and Nakavah has 2. In Asiyah Abba is only a small point, but Arich is 3 sefirot included in 3 as the rest of the sefirot of Asiyah except Abba. This is becouse in Asiyah Arich is the middle pillar. All the parzufim must be refined as they are made of vessels and sparks of the 7 kings of “Olam Nikudim” that shattered to 320 aspects. Atzilut is shut in the “reshimu”. The world is according to vessels and not lights. From Yesod is the aspect of the body, inside is the soul. A”k of Atzilut, Bria, Yetzera and Asiyah is the tip of the י of 4 י ה ו “ ה. There are names of י ה ו “ ה in Binna, Z’a and Nakavah. They are drawn from א ל ה י “ ם . Every י ה ו “ ה is the aspect of eyes. This is the idea of round letters. ע”ב of A”k is from the head to the foot. ס”ג of A”k includes till the tammimand ears of A”k. Cooresponding to these makiff lights from the right ear of A”k, there goes out 10 lights penimi from the left ear of A”k. After there goes out from the nose of A”k lights dressing close and going out till swallowed in the beard of A”k. They are vessels but do not come together perfectly as a small חלל (empty space) is between them. These are the chitzon tammim of ס”ג of A”k are included in the יוד of יהו”ה. The middle tammim of ס”ג of A”k go out of the first ה”י of יהו”ה. They go out of the wholes of the nose revealing 10 sefirot penimi and makiff and the 6 below. 2 וא”ו of 2 ה are 2 sides of the nose, and a א is between making together a וא”ו. Light from the left nostril makes chaga”t of Zu”n (of A”k) a vessel of Chuchmah of aor makiff . ע”ב make changes through ס”ג from the ears of A”k. The Tammim of ע”ב of A”k go out the hair of A”k. Lights going out of the hair of A”k we have no permission to discuss. From the light of ס”ג of A”k there goes out the lights of the beard, ears,nose and mouth. ס”ג of A”k is from the ear to the belly. Lights of the mouth and nose are swallowed in the beard. Below on the left until the chest is made a chitzon vessel of ד of the back and this cooresponds to the makiff of the right. These are 7 vessels of Aor chozir. These are the 10 sefirot of nikudot (of A”k) called “rashut rabim”. They are in the aspect of iggulim alone. Each is separate from the other except the first 3 sefirot. The chitzon are more זך than the penimi.The nikudot of A”k stand between the belly and penimi. From the right ear of A”k goes out Aor Yashar alone, this Makif is bound with ה”י. This is the source of the 5 future Parzufim(all this is in A”k, before there emination). As 10 is the form ד”ו which is (form of) ה. These are 10 lights going out. מ”ה and ב “ ן of A”k dress to ס”ג and the tammim of A”K. Till the belly of A”k these are internal lights After tikun the source of ב “ ן is in Nakavah of A”k. From the Yesod of A”k goes a drop of “mym duchrin”, which is the secret of the name מ “ ה . מ”ה is the Yesod of “duchrah”. מ”ה goes out of the forehead of A”k. This is the idea of dominance of the Nashama. The Shomer Emunim, R. Argosi teaches that the essence of Godliness is ת פ ש ו (simple) It is not separated from Atzilut, as it is not divided.into portions. The Keter of A”k is א ח ד ו ת פ ש ו ת (simple unity). It has no relationship with any Divine names written in the Torah. Out of it unfolds a multitude of aspects. Keter of A”k is a vessel of Ayn Sof. It is as the parchment of the Torah is written on before any letters are inscribed. A”k is before all eminations. From the 10 sefirot of A”k are eminated 10 sefirot of Atzilut. The sefirot of A”k and Atzilut are all renewed completely. Its as lighting one candle as another. “kav Yosher” dresses in A”K. Light decends from A”k to Atzilut. There is a portion of Ayn Soff in A”k and not by “histosholut” (gadual unfolding), but only the Ayn Soff has power to create “yash-miAyin”. The Ayn Soff renews Atzilut, but to the Ayn Soff there is no changes or renewal. Ayn Sof is ר צ ו ן (will). A”k does have the aspect of vessels but they are of very fine light. With A”k is no aspect of “Zachor” or “Nakavah”. Also with Atik of Atzilut is no “Zachor” and “Nakavah” only face and back. Keter of Arich is Zachor, Chuchmah of Arich is Nakavah. Zachor and Nakavah do find their source in ע”ב Chuchmah and ס”ג Binna of A”k. These give birth to מ ” ה of A”k. The “penimi” and “Atzmut” of A”k we do not have permission of discuss or to be occupied in. Only what He eminates flowing through wholes and windows. These being the Ears , Eyes, nose, mouth and other parts of the head of A”k. In Ayn Soff and A”k there is no form at all. The Vessels of Atzilut have no limit or Measure, not a physical one. Their only restrictions are according to intellect. Before there was eminated A’”k there was Nothing. There was no aspect of ז מ ן (time). The sefirot of Atzilut are above “sedar Zamanim” (order of times). The sefirot themselves do not have the Existance of time “mammash”. Ketter is The Torah before creation of the world. This is Z”a. The 2000 years before creation are Abba and Imma. The light of Ketter in its source its face above and the rest of its lights in the secret of וא”ו it returns and spreads in the vessel of Keter in the aspect of mati lo mati (reaching down and not reaching). The lights enter and trace. This is the יוד which is male that dresses in the light of Chuchmah of the וא”ו in the meloy of the יוד is Nakavah. From the light that fell between them a vessel was made. Binna has י”ה as the meloy of יוד itself has Zachor and Nakavah. It does not include a vessel. Its order is like this
(female) דלת (Son of light) וא”ו (male) יוד . Like this (meloy) there is one vessel and in it are portions to every sefira, but the ד of the ה is divided to 14,000 years. From the Mouth and below is penimi of A”k. The form of דלת וא”ו יוד alludes to light standing to the right of the mouth. 2 forms of דלת וא”ו יוד being the chitzon part of vessel and penimiare standing to the left of the mouth (A”k). They extend down to the belly this is half of Teferet of A”k. The main part of this light is before A”k, but it does spread and go up. The nature of this vessel is switched to opposite , face to back. This is Akudim. From Yosher of A”k went our many lights going out from the ears,nose, mouth. Lights of the mouth of A”k are called “olam Akudim” (Malchut A”k). These are the lights of “yosher” alone, they do not have a aspect of “Iggulim”. There are lights from the eyes of A”k called “Akudim” these do have aspects of “Yosher” and “Iggulim”. These lights stand from the back of A”k until the feet and are called Nh”y A”k. (Light of the eyes of A”k is Chuchmah its ע “ב of A”k, but at the feet its Nh”y from chuchmah of A”k) After 2 lights go out of the mouth of A”k (being ע “ב and ס”ג). They dress in and go out till the chest. This is at 1/3 Teferet of A”k. There there are vessels but they do not join them. The lower “tammim” of ס “ג is the secret of וא”ו that goes out of the mouth that reveals the 10 sefirot penimi and makiff of Akudim united. They are in one vessel. This vessel is from the 0 sefirot pennimi in the mouth of A”k, being malchut. In all these aspects of Malchut there goes out a light of one. First went out Malchut then went out Yesod till chesed adding power to נפשם that go out in the Yesod. These are all called Z’a after went out imma then chuchmah called Aba , them Keter called Arich. The י spreads out these lights called Malchut. All these 5 parzufim only have the aspect of Nefesh. Above them to the master of Nefesh is added Ruach, then Nashmah, Chayah until reaching Yechida. Then there illuminates 5 (parzuf) in Nakavah 4 in Z”a 3 in Imma 2 in Abba and 1 in Arich. All are Aor penimi. Here Zu’n stands face to face, Abba and Imma are lacking so are back to back. From the ה of the name light goes up in the mouth of A”k rising to its source, giving a correct portion to the Malchut is one י ה ו “ ה , its brain י is ע “ב. Its ה is the ear of A”k and reaches till the feet, it is ס “ג.. The ו is מ “ ה and goes out of the forehead of Ak. The final ה is ב”ן and is “Nikudim”. from אור חדש (new light) “penimi” of ב”ן goes out of breath from the belly. This is nikud cholum. From yesod goes out shurook to illuminate Chuchmah and Bina. The light of the eyes of A”k is revealed in the world of “nikudim” which is from the Belly of A”k and below. At the belly is מ “ה of A’k this is the ג “ר of Nikudim. ב”ן of A”k is the 6 corners of Nikudim. Then this light is channeled through the 8 dikna of the beard. The vessels that broke were from the eyes of A”k. Rabbi Shalom Sharrabi teaches that The “kav Yashar” dresses in Chuchmah and Binna of A’k through the parzufim. Including all parzufim until Malchut of Atzilut. Where there is made a מסך (screen-filter) that forms Atik of Bria. All parzufim of Bria receive from Binna of A’k, and Binna of Atzilut. This is Binna possessing in the Thrown. The lights decend throught the Parzufim dressing until Malchut of Bria where there is made a 2nd מסך. Z’a of A’k, Atzilut and Bria decend through the מסך to make Atik of Yetzera and all 5 parzufim of Yetzera. A 3rd מסך is made from Malchut of A’k, Atzilut , Bria, Yetzera. Through this מסך decends the 7 lower lights of Malchut of Yetzera which makes Atik of Asiyah and all 5 parzufim of Asiyah. This is the idea of Malchut possessing in a אופן . All 5 Parzufim of Atzilut is only the aspect of “6 corners” compared to A’k, being all from מ “ה of A’k and below (Atzilut is from the yichud of Abba and Imma of A”k, it is Z”a of A”k) . The 5 parzufim of A”k draw light of Ayn Soff for the parzufim of Atzilut.The Ayn sof illuminates until the first 3 sefirot of Yesoi”t. יהו”ה ה”אל is Arich Abba and Imma. Zu”n rises by tikun in Abba and Imma in By”a parzuf in parzuf. After tikun by Abba and Imma Zu’n rises to tikun in Arich. By this way is made all purifications until reaching their place in A”k. The 5 parzufim of Atzilut then can receive flow from ע “ ב of A’k, this is called revelation of “mochin” called “chayah”. This is when the Nashamot of Saddekem rise up to the belly of Arich of Atzilut. The ruach can rise to Nakavah of Atzilut, and the Nefesh rises up to Briah. The parzuf of Nakavah called Rachel begins in the back of the chest of Z’a where there stands the conclusion of the Yesod of Imma in Z’a. 5 Chassadim spread in Z’a from the Yesod of Imma which is at his chest to below, as there is the place of revealed Chassadim. From here its possible for the Chitzon to seize so its called “Atz dat”(This is the yesod of imma at the chest of Z”a-Atz Dat). Chassadim are dat of Z”a.
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 !
