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Shoftim                                                                 Bs”d

It says in our parsha “Judges and officers shall you appoint in all your gates, which Yhv”h elohech”a  gives you, for your tribes; and they shall judge the people with righteous judgment.” (16:18)

With the establishment of the State of Isreal in our days. For the Jewish people, these words once again take on a very important and urgent significance.

The prophet Hosea warns us concerning this:

Hear the words of YHVH oh children of Israel, for YHVH has a controversy with the inhabitants of the land, for there is neither truth nor loving kindness nor knowledge of ELOHEME in the land” (4:1)

The land is given to do righteousness and justice upon but instead the opposite is being done swearing and lying, thus says the Radak. You should know that the sages teach us three things are given on condition, the land of Israel, the Holy Temple and the kingdom of David. ” These are given on the condition you keep my covenant”.1 The land is God’s, on this condition he gave it to us. It is not an outright gift. Our presence in the land of Israel depends on our observing the commandments. Rabbi Arbanel says that the phrase ” inhabitants of the land ” tells us of GOD’s concern with commandments pertaining to the land. The land is the source of GOD’s mercy to the poor who are major beneficiaries of the laws pertaining to the land. In Chupat Eliyahu we learn 3 gifts GOD gave to Yisrael, but they are recieved through yesurim (sufferings). These gifts are Torah, Aretz Yisrael and Olam Haba. The building of the bait ha Mikdash (the Holy Temple) is an inheritance in merit of Torah learning.2 One must never forget that the Ramba”m teaches in his Mishna Torah that the Jewish people when they enter the land of Israel are responsible then  to fulfill 3  mitvot (laws):  Appointing a king over themselves, to wipe out the descendants of Amalak and build GOD’s House (the Temple).3 The prophet Micah says:

Hear this You heads of the house of Yaakov, and you rulers of the house of Yisrael who condemn justice and pervert all that is straight ” (3:9)

The Radak explains that this rebuke is directed at the heads, the rulers of Israel, because of their perversion of justice. The Metsudat David comments that what ever is straight, these judges say is crooked. A coalition of 350 rabbis labeled the former Prime Minister Ehud Olmert as ”anti-Jewish” and “hostile to Judaism” following his orders to act against two synagogues and a Chabad mobile unit. How can such a man come to stand as the leader of the nation of Israel ? How can Israel  police officers trample young protestors while on horseback like what happened in Atzmona ?

Theres no need to give the Fatah Palestinian Authority money  to pay an entire year’s salary to 3,500 members of Hamas’s terrorist forces.  amounting  to $16 million.Who can imagine a worse desecration of graves of  Jewish  martyrs who died in the Arab terrorist attacks than releasing terrorists as “good will gestures”, It says in our parsha :

:               “And if they reject your peace offer, but will make war against you, then you shall besiege them painfully;”  (20:12) 

The head of the Israili army Ehud Barak many times has said its time to give away parts of Jerusalem, they want to give Parts of Yahudah and Shomron to the terrorists. What do they want, more rockets ?

Once American presidential candidate Mike Huckabee when in Israel  stated      “it concerns him ”that some in the U.S.  tell  Israelis they can’t live where they want  in their  own country.” , “a Palestinian state in the middle of the Jewish homeland is ”virtually unrealistic.”,

We need to focus on as Moshe  Ya’alon  and others have been arguing that even unauthorized outposts ”are completely  legal,” and we need to look into the organization Peace Now  and other foundations for taking money from foreign  powers  intent on swaying Israeli public opinion and government policies. 

It should not be that the Israeli government allowed Sderot to be a “ghost town” and those who remain to be killed by Hamas hands because of their failure to act strongly. It is time the Israeli government stop supplying their sworn enemies with water, electricity and food. Let their patron state Iran build for them power plants and water desalination plants, instead of giving them weapons. Now is the time to seal the Palestinian entity off and deal with it as with a enemy state: ban Palestinian migrant workers, stop issuing any visas to Palestinians, block all shipments, and wage total war when attacked. Isreal must retaliate with full force upon any infringement of Israeli security. Isreal must fulfill the words of our parsha “Judges and officers shall you appoint in all your gates, which Yhv”h elohech”a  gives you, for your tribes; and they shall judge the people with righteous judgment.” (16:18).  Then we will see as its written in our parsha  “I will raise up for them a Prophet from among their brothers, like you, and will put my words in his mouth; and he shall declare to them all that I shall command him. “ (18:18) With our righteous mashiach quickly in our days.





Rabbi Yitzchak Luria ben Shlomo Ashkenaz’s father was related to the famous Maharshal, was born in the Old City of Jerusalem in 5294 (1534) in what is now the Old Yishuv Court Museum, and passed away on the 5th of Av 5332 (1572.

Rabbi Yitzchak Luria  known as the Ar”i, a acronym standing for Eloki Rabbi Yitzchak, “the G‑dly Rabbi Isaac”; Ar”i is also the Hebrew word for “lion.” No other master or sage ever had this extra letter aleph, an abbreviation for Eloki (G‑dly), prefixed to his name. This was a sign of the esteem in which his contemporaries held him. Later generations, fearful that this appellation might be misunderstood, explained the aleph as standing for Ashkenazi, indicating that his family had originated in Germany, as indeed it had. Alternatively, some explain that the aleph stands for adoneinu, “our master.” To this day, among Kabbalists, Rabbi Yitzchak Luria is referred to as “Rabbeinu HaAri” , “HaAri HaKadosh” (the holy Ari), “the Ari,” or “the Arizal”.

The following story is told about the birth of the Arizal:

Rabbi Shlomo Luria lived in Israel…One day  in the study hall alone learning Elijah the Prophet appeared to him and said, “I have been sent to you by the Almighty to bring you tidings that your wife shall conceive and bear a child, and that you must call him Yitzchak (Isaac). He shall begin to deliver Israel from the kelipot (“husks,” forces of evil). Through him, numerous souls will receive their tikkun (rectification). He is also destined to reveal many hidden mysteries in the Torah, and to expound on the Zohar. His fame will spread throughout the world. Take care, therefore, that you not circumcise him before I come to be the sandek (the one who holds the child during the circumcision ceremony).”

He finished speaking and disappeared. Rabbi Shlomo Luria went home, but did not reveal this secret to anyone, even to his wife. When the Ari was born, the house was filled with light, and on the eighth day he was brought to the synagogue to be circumcised. His father searched everywhere to see if Elijah had come as promised, but he did not see him. Everyone was urging the father to proceed, but he replied that not all the guests had yet arrived.

An hour went by, but Elijah still did not come.

An hour went by, but Elijah still did not come. Then he thought bitterly to himself: My sins must have prevented him from fulfilling his promise. But as he was crying, Elijah appeared and said, “Do not cry, servant of God. Draw near unto the altar and offer your son as a pure sacrifice dedicated entirely to Heaven. Sit on my chair, and I shall sit upon you.” Whereupon, invisible to everyone present except Rabbi Shlomo, Elijah sat on his lap, received the child with both hands, and held him during the entire circumcision. Neither the mohel nor those assembled saw anything but the father holding his baby. After the circumcision, he again promised Rabbi Shlomo that the child would bring great light to the entire world, and then he disappeared.

Rabbi Shlomo passed away when the Ari was still a child. In 1541, unable to support the family, the Ari’s mother traveled to Egypt with her children, where they lived with her brother, Mordechai Francis, a wealthy tax collector. The boy’s brilliance continued to shine in pilpul (Talmudic dialectic) and logic. Rabbi David ibn Zimra (the Radbaz) taught the Ari both the revealed and the concealed aspects of the Torah. The Ari also studied under Rabbi Betzalel Ashkenazi, the author of Shitah Mekubetzet.

By the time the Ari was fifteen, his expertise in Talmud had equaled or surpassed that of all the sages in Egypt. At this age he married his uncle’s daughter, and then spent the next six years in intensive study with Rabbi Betzalel Ashkenazi. It was around this time that a copy of one volume of the Zohar came into his hands. He studied the Zohar in seclusion for another six years. He then isolated himself completely in a house near the Nile for another two years. He remained alone, not speaking to any human being throughout the week. He would return home on the eve of Shabbat, just before dark. But even at home, he would not utter a word, even to his wife. When it was absolutely necessary for him to say something, he would say it in the least possible number of words, and then only in the holy language —-Hebrew. The Ari and his wife had a number of children, including a son named Moshe, who passed away at a young age, and a daughter, who married the son of Rabbi Yosef Caro. Details are sketchy regarding his other children.

He continued to progress in this manner until he was worthy of divine inspiration (ruach hakodesh). On numerous occasions Elijah the Prophet revealed himself and taught the Ari the mysteries of the Torah. Every night his soul ascended into the heavenly realms. Troops of angels would greet him to safeguard his way, bringing him to the heavenly academies. These angels would ask him which academy he chose to visit. Sometimes it would be that of Rabbi Shimon bar Yochai, and other times he would visit the heavenly academies of Rabbi Akiva or Rabbi Eliezer the Great. On occasion he would also visit the heavenly academies of the ancient prophets.

Elijah told him the time had come to move to Safed…

In 5330 (1570), after he had attained an extremely exalted rung of holiness in Egypt, Elijah told him the time had come to move to Safed, a city in the Galilee in the north of Israel. There he would meet Rabbi Chaim Vital, the man to whom he was destined to transmit the keys to the ancient knowledge.

When he first arrived in Safed, the Ari joined the circle of students who studied Kabbalah under Rabbi Moshe Cordovero (Ramak). His discipleship was short-lived, for the Ramak passed on soon afterwards.

After the passing of the Ramak, the Ari began teaching Kabbalah. The Radbaz, who had also settled in Safed, warned him not to teach Kabbalah in public. However, later the Radbaz recanted after receiving a sign from heaven that he had erred in his ruling. (Some say that Elijah the Prophet himself visited the Radbaz and revealed to him that he had erred.) Soon a group of the leading Kabbalists in Safed gathered around him, among them Rabbi Chaim Vital, who became his chief disciple.

Rabbi Chaim Vital writes in the introduction to his Shaar HaHakdamot:

The Ari overflowed with Torah. He was thoroughly expert in Scripture, Mishnah, Talmud, pilpul, Midrash, aggadah (the non-legal portions of the Talmud), maaseh bereishit and maaseh merkavah (esoteric disciplines). He was expert in the language of trees, the language of birds and the speech of angels. He could read faces in the manner outlined in the Zohar (vol. 2, p. 74b). He could discern all that any individual had done, and could see what they would do in the future. He could read people’s thoughts, often before the thought even entered their mind. He knew future events, and was aware of everything happening here on earth, and what was decreed in heaven.

He knew the mysteries of gilgul (reincarnation)—who had been born previously, and who was here for the first time. He could look at a person and tell him how he was connected to higher spiritual levels, and his original root in Adam. The Ari could read wondrous things [about people] in the light of a candle or in the flame of a fire. With his eyes he gazed and was able to see the souls of the righteous, both those who had died recently and those who had lived in ancient times. Together with, and from, these departed souls, he studied the true mysteries.

From a person’s scent, he was able to know all that he had done. (See Zohar, vol. 3, p. 188a.) It was as if the answers to all these mysteries lay dormant within him, waiting to be activated whenever he desired. He did not have to seclude himself to seek them out.

All this we saw with our own eyes. These are not things that we heard from others. They were wondrous things that had not been seen on earth since the time of Rabbi Shimon bar Yochai. None of this was attained through magic, heaven forbid. There is a strong prohibition against these arts. Instead, it came automatically, as a result of his saintliness and asceticism, after many years of study in both the ancient and the newer Kabbalistic texts. He then increased his piety, asceticism, purity and holiness until he reached a level where Elijah would constantly reveal himself to him, speaking to him “mouth to mouth,” teaching him these secrets.

The Ari’s Writings

The Arizal himself wrote relatively little. From his own hand we have novellae on two Talmudic tractates. These have been included in his teacher’s Shitah Mekubetzet. His writings in Kabbalah were included in Rabbi Chaim Vital’s Eitz Chaim, and are marked by Rabbi Chaim with the preface, “Found written in manuscript.” There is also a commentary on a small section of the Zohar, and a few hymns for the Sabbath, from the master himself. The bulk of his teachings were recorded by his disciples in numerous works, primarily by Rabbi Chaim Vital. His disciples also recorded his customs in a work known as Shulchan Aruch HaAri, published in Venice in 5440 (1680).

Every custom of the Ari was scrutinized, and many were accepted…

The teachings of the Ari were afforded the status of a rishon (primary authority). Every custom of the Ari was scrutinized, and many were accepted, even against previous practice. The Magen Avraham (Rabbi Avraham Gombiner, 5395–5443 (1635–1683)) accepts many of the Ari’s customs as legally binding. In deciding disputes that had remained unresolved for centuries, he often cites the Ari’s custom as the final authority.

Main Students

Included among the main students of the Ari are Rabbi Chaim Vital (Calabrese), Rabbi Yisrael Sarug, Rabbi Shmuel de Uceda (author of Midrash Shmuel), Rabbi Yitzchak Cohen, Rabbi Masoud HaMaaravi, and Rabbi Gedalia. Even among these select few, only Rabbi Chaim Vital was permitted in his master’s lifetime to write down the Ari’s teachings.

After Chyim Vital died, Rabbi Avraham Azulai and Rabbi Yaakov Semach dug up the notes Chyim had took from learning from the Ar”i which he asked to be buried with. after permission was given from Heaven in a dream.


A few times that I was walking in the field with my teacher, the Holy Ar”i, may his memory be for a blessing, and he said to me: Behold, there was a certain person, named so-and-so, who was a tzadik and a Torah scholar, but because he committed such-and-such a sin during his lifetime, he is now incarnated into this stone, or this plant, or animal. My teacher, of blessed memory, never knew these people, and we ,his students would investigate the history of these departed souls, and we would find that the facts about the deceaced person to be in accordance with his words. I am not going to go into this at length, because I could never recount all the times this happened. Other times he would gaze at a grave five hundred cubits away, amongst twenty-thousand other graves, and he would see the soul of the person buried there standing on the grave. He would tell us that so-and-so is buried in that grave, and he is undergoing such-and-such a punishment for having committed such and such a sin. We would inquire after this person, and always find it to be as my teacher said. We were witness to many amazing things like this.

The Ar”i said that every commandment is associated with one of the twenty-two letters of the Hebrew alphabet, and that when someone performs a commandment, the letter associated with that commandment shines on his forehead, replacing the letter shining on his forehead from the previous commandment he performed. But If he performs the commandment of charity, the letter associated with it does not disappear as fast as the letters associated with other commandments, but rather continues to shine on his forehead the whole week.


I rarely copy other peoples work,

but this is something special,

Great merit from this to the  Government of Israel for

publishing this teaching.


Motti Ephrati



Studying the literature of the Kabbalah and turning to the teachings of mysticism and the Zohar puts off many excellent people. This distrust is quite understandable, in light of the generation and particularly the academic society in which we live, where rationalism and a scientific approach predicated upon the five senses prevail; hence anyone who delves into another dimension is viewed askance.,

In addition to this point there are other arguments to justify the negation of the Kabbalah. Below I shall present the major ones, along with the counter-arguments that justify the study of Kabbalah in our time.

The first argument asks, “Why Kabbalah?” Is there any halakhic obligation to study the mystical?

Rabbi Moses Cordovero (Remak), in Or Ne’erav (p. 17ff.) bases this halakhic obligation on Maimonides’ understanding of the mitzvah implicit in the First Commandment, “I, the Lord, am your G-d.” These are Cordovero’s words:

One of the things commanded by the Torah is that a person apprehend his Maker to the best of his intellectual ability, as it is said, “I, the Lord, am your G-d…” (Ex. 20:2). Maimonides explains this commandment at the beginning of his book [Mishne Torah, Book of Knowledge, I, 1] as follows: “The foundation of foundations and firmest pillar of wisdom is to know that there is a First Being, that He caused all beings to be.” Maimonides undoubtedly meant that this commandment includes apprehending the order of the beings that stem from Him… And so he included this in his concise language: “to know that there exists a first cause and that He brings into being all else that exists.” Thus he meant to include in this commandment the need to know also how He causes all things to be.

Remak maintains that the commandment means actual knowledge and apprehension of the Deity to the extent that one’s subjective intellectual ability allows, for otherwise how are we to interpret Maimonides’ words “to know” and the positive obligation that follows from the commandment, “I, the Lord, am your G-d”? It turns out, however, that one need not go so far. In the opinion of R. Hayyim Vital, in his introduction to his work, Etz Hayyim, the obligation to study Kabbalah stems from the commandment to study Torah:

In the plain sense of the Torah [peshat], its narratives, laws and commandments as plainly written, there is no recognition of any obligation to apprehend their Creator, may He be blessed. Moreover, there are commandments and injunctions that the intellect cannot countenance … and nearly most of the Torah’s commandments, especially their detailed laws, the rational mind does not tolerate; so, wherein lies the glory of the Torah, its beauty and greatness?

Elsewhere (Sha’ar ha-Gilgulim, preface 11), R. Hayyim Vital says quite clearly and explicitly: “‘Studying Torah counterbalances them all,’ and it has four interpretations, their anagram being PaRDeS: peshat, the plain sense; remez, allusion; derash, homiletical interpretation; and sod, the mystical; all of them must be studied,… and if one of these four is lacking to the best of a person’s ability, his soul will transmigrate on account of this.”

These words are perhaps based on the particular way the Zohar views the Torah in its entirety. The Zohar (Be-Ha’alotkha 152) perceives the Torah on several levels, just as one could see and relate to a person only superficially, on the level of his clothes, or one could look deeper at the person’s body, or even deeper at his character, into his soul. With the Torah, the superficial vision, of the clothes alone, is the narrative aspect. Looking deeper, at the body, reveals the commandments and precepts. Looking deeper still, one reaches the soul-the mystical. Thus studying the mystical is an integral part of studying Torah, hence the basis for this obligation and its importance.

The second argument is: Danger, Kabbalah!

The Sages were notedly dubious about studying Kabbalah, saying among other things, ” ‘Do not delve into that which is too wondrous for you’ (Ben Sira)– You have no business dealing with hidden secrets” (Hagigah 13a).

Rabbi Isaac De Latash responds to this argument in his preface to the Zohar (pp. 1-4):

To resolve this difficulty, let me inform you that there is no contradiction in what has been said. For the kabbalistic study of the Torah is the quest for true knowledge of the Creator, known through his deeds, and the knowledge of how He created the world through His glory-and this is the study of the ten spheres [sefirot], except that we have no business looking into the highest sphere, the supreme crown (keter) and that which is above it, which is the highest of high, called the En Sof … but investigating the other spheres, … that which has been revealed to us of Him, … is for us and our offspring, … for here contemplation and education were permitted.

In other words, “that which is too wondrous for you”-the essence of the Creator-is not for us to investigate, but His actions-His impact on the world through the angels and the sefirot-are permissible, indeed are our duty to study and try to understand.

The third argument is: Kabbalah, only after all else! It has been ruled on the basis of the words of the Sages (Hayyei Adam, 10.12; Rema, Yore De’ah 246.4), that a person should not study Kabbalah until he has filled himself with the study of gemara and the posekim, as Rema said: “Until he has filled himself with meat and wine … prohibitions and waivers, and the laws on the commandments.” In addition, Kabbalists wrote that one should not study Kabbalah until one has reached the age of forty, for it says, “By age forty one acquires wisdom” (Ethics of the Fathers 5, 21).

These contentions, as well, can reasonably be rebutted. To begin with, R. Hayyim Vital (in his preface to Etz Hayyim) cited the Ari, R. Isaac Luria, to the effect that one should not learn from or rely on kabbalistic works written after the time of Nahmanides (except for: Etz Hayyim, Mavo She’arim, and Shemona She’arim), which apparently include the source prohibiting the study of Kabbalah before age forty. Furthermore, the Ari, the greatest of all Kabbalists, did not impose such a restriction nor did he set any time limit or quota on studying Kabbalah. With regard to the argument about “filling oneself with the study of gemara” before entering the world of Kabbalah, we cite the response of Rabbi Yitzhak Isaac of Ziditchov, (mentioned in the essay, “Kol Omer Kera” by R. Isaiah Zelig Margalit):

Did not the Sages say (Kiddushin 30a), “A person should always divide his years in three, one third to Bible, one third to Mishnah, and one third to Talmud?” The gemara raises the question, “But does a person know how many years he will live?” … Therefore, it appears that this should be interpreted as applying to one’s days, dividing one’s time each day in three. This is what we do when we study Kabbalah: each day we fill ourselves with Mishnah and posekim, and then we devote ourselves to Kabbalah. For if one has to wait until one is filled with Mishnah and posekim, who knows if one will live that long? Thus it can mean nothing other than each day, individually, as interpreted by Tosafot (Gittin 9).

In other words, each day one is to fill oneself with Mishnah and posekim, in a relative, not absolute, way. This seems quite reasonable, in my humble opinion, since the definition of “filling oneself” is not quantifiable; and even if so, that is only for the very privileged few. It is inconceivable that such a considerable portion of the Torah–the mystical side– of which it is said, “Let all who wish come and partake” (Mekhilta de-Rabbi Simeon bar Yohai 19,2), should be reserved only for the few and not for the entire people.

The fourth argument is: Kabbalah is only for the genius! The Kabbalah deals with things that are beyond the intellectual capabilities of the average person, and any attempt to study it can only lead to error and heresy.

The first part of this argument stems from ignorance, for anyone who has hasome exposure to Kabbalah knows that one need not be a genius in order to have the intellectual level required to understand it. Quite the contrary, studying gemara, and especially understanding its logic, is far more difficult and demands greater analytical ability and power of concentration.

As for the danger of mistaken perceptions, Hida (Hayyim Joseph David Azulai) wrote (Etzba Moreh 44): “Studying the Zohar is the most elevated of studies, even when one does not comprehend what it says and even if one reads it wrong.” This is apparently based on the Zohar (3.85), freely translated as follows: “A person who wishes to study Torah and has found no one to teach him, yet nevertheless studies Torah out of love for the Torah but mumbles it for lack of knowledge-each and every word of his ascends on high, and the Holy One, blessed be He rejoices in each word … and they are called arvei nahal [lit. willows; a pun on arev, meaning pleasing” (cf. Remak [R. Moses Cordovero], Be-Or Ne’erav, p. 14, for further explanation).

The fifth argument is: Why Kabbalah in our generation? Our parents and grandparents managed without Kabbalah, so who are we in an era that is based primarily on material achievement to enter the deep spiritual dimension of the Torah?

That is precisely the reason. Many of the things said in the Zohar and in kabbalistic literature stress that precisely as the messianic era approaches one has more need of studying Kabbalah, and that only this study will “hasten the redemption of Israel.” The best known are the words of the prophet Elijah to R. Simeon bar Yohai (cited in Tikkunei ha-Zohar, at the end of the sixth tikkun): “How many people will be nurtured from your work, when it becomes clear in the last generation at the End of Days; and by virtue of it ‘you shall proclaim liberty throughout the land’ (Lev. 25:10).” Liberty, or Redemption, will come about in the land by virtue of the Zohar.

A broad explanation of this approach is provided by the words of Tel Aviv’s former Chief Rabbi, R. Hayyim David Halevi (in his preface to his work, Maftehot ha-Zohar ve-Ra’ayonotav):

Apparently ideas based on plain sense and exegesis will not suffice to nurture “the last generation” [based on Deut.29:21] and occupy their minds… Precisely this last generation, that will reach the greatest heights in its scientific education, soaring to the heavens in its wisdom, is likely to become giddy and lose its spiritual balance… In a time when the plain sense of the Torah and its commandments do not suffice, then the secrets of the Torah will come to nurture one’s thoughts. If one thinks that one’s ostensibly “great” intelligence cannot fathom the commandments of levirate marriage and halizah in their plain sense, then the teachings of the mystical will come and disclose before him mysterious worlds, remote and obscure realms, that no living person will ever be able to comprehend without these disclosures… and hidden inner worlds within one’s own soul, vast spiritual resources that include the living and the dead, and only then one will understand.

In the light of this we can now understand the words of Rabbi Kook (Orot ha-Kodesh, I, p. 141):

Revealing the mystical in “the last generations” to purify the hearts and occupy the minds with sublime thoughts whose origins are in the secrets of the Torah, will become, in the last generation, utterly essential to the preservation of Judaism. The descent of the generation, which led to the necessity of employing this lofty means, is itself the ascent.


Rabbi Moshe Miller



August 15, 2012, 11:10 am
Filed under: small news








Raey                                                                bs”d       


    Here we are told of a blessing in fulfilling Hashem’s commandments “ Behold, I set before you this day a blessing and a curse” (Deuteronomy 11:26). So it is every day in fulfilling the commandments. The reward is the Holy one’s blessing, Blessed is His Name. Heaven forbid in not fulfilling the commandments we are asking for the curse. Not fulfilling the commandments we are told is as worshipping other God’s as its written ”if you will not obey the commandments of  yhv”h Elohache”m, but turn aside from the way which I command you this day, to go after other gods, which you do not know (Deuteronomy 11:28) . This is similar as written in the psalms “They do not know, nor will they understand; they walk in darkness”(Psalms 82:5). We have been given the way of life by Hashem in his commandments, this is our way, the way of out forefathers, peace unto them. To act in any other way would be to act irrationally, by the wind of folly. Its truly a way we “do not know”, becouse if one knew where that path leads they would certainly stay clear of it.  

   3 times in the parsha it is said to rejoice.  “shall rejoice before  Yhv”h “(12:12) and “you shall rejoice in all that you put your hand to, you and your households, because Yhv’h Elohache”m has blessed you. (12:7) . As our Father Avraham did we should rejoice in our portion which is our blessing. Serve Hashem in Joy. Not just doing the mitzvot, but doing them Joyfully, as a true expression of love. We should put great thought into our mitzvot so to beautify them.  Concerning this we are instructed that Nothing illuminates the eyes of a man as secrets of the Torah. Rabbi Shimon bar Yochi said secrets are the “light”. If one learns correctly they will pray correctly, do mitzvot correctly all in simcha in good spirit. If one prays and knows “cavanot”(spiritual intention) of Teffila there is no greater joy in the world than this.1 Whoever can perform the “mitzvot” as is proper, and his words are correct arrouses Hashem. But “sadeekem” who have knowledge concerning the essence of the meaning of the physical requirements of the Mitzvot and their words, and know how to have “cavana” (proper intent) in their hearts and are arroused in the “mitzvot”. They get blessings from the place of thought, and Hashem is close to them. When they call to Hashem he is ready and there for them. They interact with Divine providence.2 Rejoice doing the mitzvot to the best of your ability. This will result in the blessing mentioned in the first verse of parsha.  

     What exactly is this blessing ?, Its result for one thing is we will be Holy people as it is written “Now therefore, if you will obey my voice indeed, and keep my covenant, then you shall be my own treasure among all peoples; for all the earth is mine; And you shall be to me a kingdom of priests, and a holy nation.(Exudus 19:5-6)  To reach this blessing the path is spelled out in the laws of the Torah. Together these laws make the path that is “ right in the eyes of Yhv”h Elohech”a “(13:19). Know, There are those who serve Hashem as slaves, they do not cleave in the Ayn-sof , except by histashalut (gradual unfolding). While those who serve Hashem out of love cleave in Hashem with out any  “meshach” (screen-filter) separating.3 In the parsha we are told a way to help us fulfill the way of the Torah as its written “And you shall remember that you were a slave in the land of Egypt, and the Yhv”h Elohech”a redeemed you ” (15:15).By remembering we were slaves, we can appreciate our freedom and rejoice in the way of the Torah. And by remembering the strong arm by which Hashem redeemed us from Egypt with miracles while plaguing the Egyptians, and finally drowning them in the sea. We can realize the greatness of Hashem and the  love he has for us and thus we can  Love Hashem as is proper, and be in awe of him. Then we will be sure to see our righteous Mashiach quickly in our days.

  1. 1  Zohar Vayikra  p.117

  1. 2Zohar Chukat p.184a

  1. 3Avodat Yisrael p.53







Table of Context


1. Attaining the Holy Spirit Pg.1

2. Why Israel is mentioned in the Bible 2498 times 4

3. Creative Power is in the Air 10

4. What the Bible Really is 14

5. Maintaining Divine energy flow and working Divine Names 18

6. The quantity quality and the Places of Energy 40

7. The Spirituality Secret 47

8. Entering the “Markavah”-Chariot of Divine visions 51

9. Levels of Growth of the Soul 59

10. Working to reveal the light of the Messianic age 62

11. The effect and purpose of evil 68

12. Right and Left , Giving and restrictive shaping 72

13. Concerning the nature of damage of our fallen souls and 83 their fixing

14. Night time is the right time-Midnight 90

15. Mystical Law 98

16. Concerning Meditation 105

17. Energy work of your hands 108

18. Returning the soul to its source and opening Flow 113

19. Spiritual biology and energy healing 118

20. The Divine energy flows in 2 united systems 130

21.Shells that conceal light 134

22. Sparks of worlds destroyed before ours 145

23. Air is light of Breath 153

24. Prophesy 157

25. Mystery of the Leviathan 160

26. The spirituality of Time 164

27. Energy work-“Mazel” directs astrology 180

28. Invoking the providence of Harmony and Balance of your  soul and the worlds189

29.Transcendence of the stormwind cloud, and fire 201

30.The highest places on earth and the Garden of Eden 206

31.The making of amulets and other spiritual tools 214

32.The disposition of human souls 216

33.Angels and other spiritual powers 218

34.Where we go when we sleep 220

35.What happens when the body dies 222

36.Recognizing and invoking Divine providence 227

37.The detailed mechanisms of Divine providence 230

38.The workings of the evil forces 233

39.You will change the world and yourself for bad or good 238


This is a very important day in your life. Things for you will never be the same. As you are about to change your life. You are about to come into unique Divine Providence. You are about to set off on a journey that will take you to a new awareness, a new consciousness. You are about to “KNOW” GOD.

In the book you are about to read most of the material has never before been seen in the English language. It is translated here for the very first time. By learning in this book a person who is beginning their quest into spirituality will find worlds, before unknown will open to them. Even the most learned scholar will discover wonders. As this book comes from the deepest wellspring of Divine wisdom, drawing from classic texts and obscure manuscripts. The traditions contained here in are those of the ancient Biblical prophets and that which was revealed by the Holy Spirit to the greatest sages of the generations. Much of it revealed to them by Elijah the prophet. This is not a book to just read once and put down when one has “finnished” it, but this book should be reviewed many times. One will find understanding, wisdom and inspiration will burst forth from its pages.

But let it be know that the book you have before you is like they mystical texts of much earlier generations. It is literally packed with wisdom, containing quotes from thousands of places. Most modern texts explain only a few concepts, using many pages to do so. This book for the most part is just the opposite. This is the true “secret wisdom”, it is not found in a book. The reader must investigate, contemplate and meditate on the teachings set forth here and “with the help of God”, their soul will reveal to them the depth of the matter.

I myself the Author gathered this material not inorder to write a book, but to put the “pieces of the puzzle” together so to understand the mystery of God. My freinds and I have reviewed these words many times and it seems as if I have only “scraped the surface” of meaning in some places, as it reaches to the depth of the sea.

It needs to be advised that since this book contains such a depth of wisdom one should not expect to understand all that they will find contained there in, this is becouse some of its subjects are meant to be learned by you at another time. Rejoice in the portion that you do find.

Get ready for the ride, the journey of your life. The book you are holding has come to answer some very important questions upon which all things rest :

Why are we here ?

What really is a human body and soul ?

What will happen and where will we go after this life and this world ?

How does Light and evil work ?

How many worlds are there ?

What is the “Light” of Holiness ?

How does one come to “know” God, to Experience the the “Supernatural” nature of the Divine ?

In the Bible God has “Divine Names”. What is this all about ? How do they work ?

Many books have come claiming to answer these questions. Yet as you peruse a few of the pages in this book it will become clear to you that this text is quite different. What you have here is not a collection of lite flowery words, thought poetic beauty abounds in its pages. What we have here if described in contemporary words is described as the real “meat and potatoes”. You are about to sit down to one of the formost meals of you life this is the “Owner’s Manual to the Soul”

The Kaballah

To help aid the novice, the beginner in reading this book I have included here a introduction to some of the terms and concepts found in these teachings. The terms revolve around 5 concepts. The Names of God. The levels of the soul. The order and way of unfolding of the Divine Light. This is what is called knowledge of the “parzufim” (Divine faces). One could call this spiritual anatomy. The Worlds. Knowledge of the 10 Sefirot, these are the emanations of Divine energies which are the building blocks of all that was, is and will be.

Upon each of these subjects I have written a book. Yet the real understanding of the levels of the Soul, spiritual anatomy, the sefirot, worlds and the Divine Names is dependant on their context in the big picture. By this all is put into perspective. For this purpose I have written :

The Owner’s Manual to the Soul”

The Kabbalah.

Which is as “unified field theory” of Spiritualty. As it is important for one to see the “forest” before investigating the individual “trees”.

Levels of the Soul- In the Bible in its original language “Hebrew” the Soul is called by 5 names.

The Nefesh (animal soul), is the lowest level of them all. It is common in all living things.

The Ruachis the Emotional soul- called “spirit”

The Neshamah ( Divine intellectual Soul) it is the LIGHT OF DIVINE UNDERSTANDING. The Chayah is the soul of creativity

The Yachidah is the highest level, at this level all souls are unified. It shall be this level the Messiah shall attain.

Ein Sof – which means “the infinite.” It is the highest level the The limitless Light of God.

The Sefirot-Powers of Divine emanation

Keter – The first and highest of the ten sefirot. Keter means “crown” and is the link between the finite world we inhabit and the infinite world of Ein Sof. In the stages of creation, Keter is the stage in which material reality begins to come into existence. Keter is associated with God’s head and appears at the top of the Tree of Life.

Chochmah – The second of the ten sefirot. Chochmah means “wisdom.” In the stages of creation, Chochmah represents the beginning of thought. It involves creative inspiration.

Binah – Binah means “understanding” it is powers of reasoning, intellect..

Dat- Dat means knowledge , it is a power that binds intellect with emotions

Chesed – Chesed, the fourth sefirah, represents love, giving, or mercy. In the stages of creation, Chesed heralds the beginning of emotional energy. Chesed is also identified with the Biblical character Abraham, the patriarch.

Gevurah – Gevurah is sometimes also called “Din”, and means “judgment.” It is the power of discipline and restriction. It is often associated with Isaac, Abraham’s son.

Tiferet – The sixth sefirah, Tiferet represents beauty and balance. It is the mediator of

Gevurah and Chesed, Tiferet balances mercy and judgment. Tiferet is often linked to the biblical character Jacob, who fathered the twelve tribes of Israel.

Netzach – The seventh sefirah, Netzach stands for limitless energy, great quantity, endurance, and victory. Netzach is often associated with the biblical character Moses.

Hod – The eighth sefirah, Hod represents contained energy that which is clearly defined. It is very specific flow. It is the quality of the Divine abundance while Netzach as said before is quantity of flow. Hod isoften associated with Aaron, the first high priest in the Bible.

Yesod – The ninth sefirah, and serves as the mediator of Netzach and Hod. The biblical character associated with Yesod is Joseph, Jacob’s son. The influence of astrology happens at this level.

Malchut – means “kingdom” and is the tenth and final sefirah. It is also called the Shekhinah which is associated with God’s presence as it is revealed. The “Shekhinah” is the Divine presence.

We find commonly used the abbreviations :

Chaba”d for Chuchmah,Bina and Dat

Chaga”t for Chesed Givurah and Teferet

Nh”y for Netzach Hod and Yesod

Each of the major Parzufim contains all 10 Sefirot, specific Sefirot are identified with particular Parzufim. From each of these parzufim is emanated the different levels of the soul.

Adam Kadmon – The first world, contains all overall Providence.

Attika Kaddisha and Arich Anpin (The Holy Ancient One and the Long Face) are identified with the Sefirah Keter. From here is emanated the level of soul called “Yachidah”.

Abba (the Supernal Father ) corresponding to Chochmah. From here is emanated the level of soul called “Chayah”.

Imma (the Supernal Mother) corresponding to Binah, From here is emanated the level of soul called “Nashama”.

Ze’ir Anpin (The Short-faced One) abbreviated in the text as Z’a corresponds to the Sefirot from Chesed to Yesod From here is emanated the level of soul called “Ruach”

Nukvah (the Female) (corresponding to Malchut).From here is emanated the level of soul called “Nefesh”.

There are also six secondary Parzufim:

Jacob and Israel, which are aspects of Ze’ir Anpin

Rachel and Leah, which are aspects of Nukvah,

Israel Sava and Tevunah, are parzufim made from the lower sefirot of Abba and Imma.

The Worlds

Ein Sof – which means “the infinite.” It is the highest level the The limitless Light of God.

Atzlut Atzilut is the “World of Emanation” or Nearness to God. Atzilut is the world of Godly awareness.It is the realm of people who have so refined themselves to a very high level. The Level of soul called “Chyah” resides here.

Beriah Beriah is the world of creation. It is the world of the level of soul called “Nashamah”

Yetzira, or formation. Yetzira is the world of spiritual entities, angels. Here resides the level of soul called “Ruach”

Asiyah is the physical world. This is the world “where the action is” – where perfection and rectification takes place. The creatures of the world of Asiyah are divided into the mineral, vegetable, animal and human categories. The is the world of the animal soul called Nefesh.


There infinite names here are a few of the main ones :

אהיה– Ahyh – Sefirah Keter divine will

אלף הי יוד הי is called קסא

אלף הה יוד הה is called קנא

אלף הא יוד הא is called קמג

יה– Yh- Sefirah Chuchmah wisdom creativity

יהוה– Yhvh -Sefirah Binah and Teferet Divine Understanding and balance

יהוה is also spelled out as

יוד הי ויו הי is called עב it has a numerical value of 72

יוד הי ואו הי is called סג it has a numerical value of 63

יוד הא ואו הא is called מה it has a numerical value of 45

יוד הה וו הה is called בן it has a numerical value of 52

אל– Al -Sefirah Chesed Kindness

אלהים-Alhym – Sefirah Givurah severity restriction

שדי– Sdy – Sefirah Yesod Gateway of all the energy

אדני– Adny Sefirah Malchut, This name manifests the Divine presence

Chapter 1

                                                         Attaining the Holy Spirit


From the book Marachot Eloheme we learn that the main intent in God’s desire to create the world was so that man should become complete and thus merit to have Ruach ha Kodesh (HOLY SPIRIT) dress upon him. By this he would reach levels of prophesy, and fill the world with peace and life. This would leave the force of evil no place to rest on, so it would die. When the yetzer hora (evil inclination) dominates then the light that Hashem hid for the sadeekem (righteous) is hidden. It cannot be comprehended, but becomes hidden becouse of the serpent.  This light is the yesod (foundation-gateway) of חיים (true life). A man can come to comprehend but a little bit only after great toil. In his body there must illuminate fear before he will be given any comprehension in these matters. This is a ruling of the  חיים עץ (tree of life), also according to this sadeekem are given comprehension in Gan Aden (Garden of Eden). Hashem is exacting in the judgements of this matter to the finess of “a single hair”. This is whats called the 2 sided sword, it is before Gan Aden. Hashem placed this sword in Gan Aden to guard the way to the Atz Chym (tree of knowledge) after Adam sinned and was no longer fit to eat from it. Know that in the Torah rests the comprehension of the fruit of the Atz Chym.1 Its written “A flaming sword stands to the east of the garden to guard the way to the Tree of Life” (Bereishis 3:22-24). The way is derech eretz.2 The level of Torah call “Torat Atzilut,” or “Torat Moshiach,” is level of Torah that will return to us at the time of the Moshiach. It is the Torah that is  called  Aitz HaChaim (the Tree of Life). It can only be an elixir for life. It is the ultimate level of Torah, that of the First Tablets. It is a “elixir for life” and it will automatically promote Derech eretz (ethics). This level of Torah called Aitz HaChaim is Chesed-based. It automatically fixes the character of the person who learns it, and those whom he affects. The second set of tablets Moshe descended with eighty days later are on the level of the Aitz HaDa’at Tov v’Rah (tree of good and evil). It is either an “elixir for life”, or “an elixir for death”. The Second Tablets is the Torah of the world of Beriyah. The Gevurot (severities) in them are the prohibitions of the Torah. They are for the sake of protecting and distancing from impurity and filth, which is death. This is the Torah we all have now. The level of revealed Torah that the Jewish people departed Mt. Sinai with was not that of the Aitz HaChaim, but that of the Aitz HaDa’at Tov v’Rah, with which Gevurot are associated. With this level of Torah there is no guarantee that one will automatically be elevated.  Derech eretz (ethics) must precede one’s approach to this Torah. If one is to be able to receive the “light” and use it to make “tikunim” (fixing) and gain divine awareness.3 In Beor Esser Sefirot it is taught that he who walks in simplicity without צורה (form) or דמות (likeness) and is far from physicality and recognises their creator Who created them.He does not go after his eyes. There is open to him the gate of rightiousness in his heart. Then he can call to The God. They call and see the Glory of Hashem (the name of God) and they understand the סוד (secret), because there is nothing but Hashem. They give over yichud (unification of the Name of God) twice daily. This is the gate of heaven. To them is אות (signs). Their eyes see. Hashem does miracles and wonders. The fool does not understand this.4 It’s taught in Pre Atz Chayim that the voice and breath make a “makava” (divine chariot) to join with the souls of the “sadeekem Reshonim”. Breath is the aspect of ה of י ה ו “ ה , while voice is from thought is from the ו. Rabbi Moshe Chyim Lazatto teaches that the souls of sadeekem become “ibor” (impregnate- joined) with the Nefesh Ruach and Nashama of men. Its even possible to reach to the soul of Moshe.5 One who speaks Torah in the name of a sadeek his Nashama is with him, and he works with him. He also recieves the light of the sadeek’s Torah. It goes over strengthening his Nashama. If one does not give over the Torah in the name of him who spoke it first its supernal light is withheld.6 The Ar’i Hakodesh also taught that he merited Torah by working hard to understand the zohar. Three times each day Eliyahu Ha Novi would come to teach Rebbi Shimon and Rebbi Eliazer, how can one not read it ?. Rabbi Argosi teaches that from learning Zohar one merits levels very high in Olam Haba which are otherwise inaccessible. This is becouse with the Zohar’s understandings concerning the mitzvot. The mitzvot have more value. There is no end for a man to apply understanding to the mitzvot. The Ramban said “ The foundation of all “Chachmot” (wisdoms) stands on who is Hashem.7 In Shar Mimori Rasb’y the Ar’i teaches that nashamot of “Imma” are drawn from “imma Illah” by way of truth and faith. Torah is called truth, and faith is the foundation and source of divine service. Rabbi Yaakov Abuchitzera teaches that a man needs “Emuna” engraved upon his heart so that his “dat” (knowledge) is in אמנה  שלמה (perfect faith) in things of the Kaballah. In this they will see “mammash”.8 Rabbi Nachman of Breslov teaches that through faith one achieves intellect.9 Rabbi Moshe Cordevero teaches in his commentary to the Zohar called Aor Yakar that there is united Chuchmah and Bina in Keter by Dat. Recieve Bina from Chuchmah through Dat. Dat is the Yesod of Rachamim. It is the source and Nashama of Teferet. Unification of Chuchmah and Bina illuminates dat in Bina. The flow of chuchmah is arroused throught Dat that is in Bina. Ultimately רעותא (arousal) is Divine will, it is Ketter. This is עולמים חי (life of the worlds) which is the Yesod below illuminating upon the earth which is Machut. Chuchmah is called arrousel from above, as it is above Bina. There is the מאורות, and fineness. Ketter is a aspect of flow in Bina that is not through Chuchmah. Keter can flow by way of the central pillar in Teferet, not through Bina or Chuchmah  reaching chesed. Keter makes a path (of Bina) for itself. It is the dwelling place of the Shechinah. 10 It is according to one’s Dat, which is “penimi” in the sefirot that there is a “segulah” (miraculous power) to unite with רצון (Divine will).11 The main intent in every revelation of Hashem and in every creation is only for the Torah and Yisrael. Every man and the whole world was only created for this. The purpose is to nullify the klippot after this there will be refined our bodies and chitzon and they will be united with the Nashama and together they will rise to Malchut of Atzilut. As this is the essence of the most perfect union. From there it can rise up with no limit. Till Malchut of the Ayn Sof. This is the first source. This whole tikun is only made through the Torah and Yisrael. The source of Torah is the first revelation of light from Ayn Sof, this is the source of everything and to where it returns. The source of Yisrael is malchut of Atzilut. From there is created all of Bria Yetzera and Asiyah. Bria Yetzera and Asiyah are chitzon (external) and the Nashamot of Yisrael are penimi(internal), they are upper Dat. The middle pillar which is the secret of the Torah has light of the Ayn Soff. From the Dat in Machut are the souls of Yisrael. Revelation of penimi of Dat is from the central pillar by מ”ה. From it goes out Nashamot with the light of the Torah.12
















                                                                     Chapter 2 

                                      Why Israel is mentioned in the Bible 2498 times


  In Mishnat Chassidim we learn the Malchut (Power of Divine Rulership) of  Aretz Yisrael (the land of Isreal)  is Malchut of Binna. Aretz Yisrael is the internal limbs of the supernal earth which is called תבל (there are 7 names, levels of earth). תבל includes the first 3 sefirot of Malchut (Divine Rulership). It is from here that there nourishes “Yisrael” in Aretz Yisrael and Yerushalym (Jerusalem). She is the center of the הישוב (civilized world). She nourishes from the Yesod of Z’a in the middle of the Belly till the end of Z’a. This is what is called the “civilized world”.13 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 ארץ עליונה (the supernal land).14 The Aor Yakar teaches that Aretz Yisrael is הקודש אפר(Holy earth). Those dwelling there are Holy. Their Nashamot are Holy. Their Trumah (offerings) are Holy. The Torah is Kidusha (Holiness) having yichus (relationship) to Aretz Yisrael and are united together.15 The Torah and Yisrael are one and their source is in the ancient head in 620 pillars of light that are there.16 אדנ”י 7 times (including collel of 1 for the name itself) equals כ ו ת ל “Kotel”  (western wall). The main place of the Shechinah in this world is the Kotel (Western wall). From there it never leaves. The eyes and heart of Hashem are there everyday.The light of His will, His ultimate intent is always here, from Keter and all aor penimi from Chuchmah which below arouses. The main Keter is Makiff Yoshir, that stands in the iggulim.17 From the Zohar we learn כותל ערבי (western wall) is “Malchut”. His dwelling place is theתל (mount) that all turn to. The ד of אחד is this תל (mount) all turn to. It is Malchut.18 The “kotel” is close to the “even Stiyah” (foundation firmament). There goes out the flow of light which is proper from the “kav” (beam). From this fine “kav” of אור (light) is a partnership of Bina (Divine undestanding) and Rachamim(mercy) that is drawn to enliven the world. In the place of the “even Stiyah” there the “kav” decends till reaching the center. From there it stands and then spreads out to the sides. From there and there the light spreads out, As in a globe. Till making the circle all equal. From the center she spreads out in length and width. Spreading out in all levels in secret of East to west, and north to south. This is the place of the עגול (circle-sefirot iggulim) where the world is eminated and the “kav” is drawn to. The Aor Yashar (supernatural spiritual light of the “kav”) surrounds the head of the “iggulim” (sefirot of nature), but does not enter them (the body of the Iggulim-6 lower sefirot). This place is between above and below. From here goes out the cleaving of the Ayn-Sof (infiniteness of God). The “kav” descends to illuminate in the חלל (empty space) which is the first עגול, and also in the 2nd that was eminated in it.19  The secret of Emuna (faith) is found in the central point of Aretz Yisrael (the land of Isreal). Which is the “kadosh Kadoshim”. Even if the Temple does not exist today, still in its merit the world is fed. Sustenance is emited from there to every place.20 The “kadosh Kadoshim”, the place where Hashem chose to place the ארון (ark), in its midst is the middle pillar. The temple is the secret of Malchut called אדנ”י . Between the temple below and that above is only 18 mil.21 Sapphire firmament corresponds to the  “even Stiyah”.22 The “even Stiyah” is the firmament with 7 eyes described by Zachariah (3:9). It reveals Chaga”t and Nh”y of Chuchmah. The world is established by י”ה of Binna from it is Chuchmah revealed in Malchut according to the secret of 3×4=12 being 12 firmaments, tribes and hours of the day and night.23 Concerning  the “even Stiyah” we learn in the Zohar that firmaments called Malchut rule in the left without the right. They rest on the ת ה ו ם = מ ” ה x 10 (depths). ת ה ו ם  ע ל י ו ן   is Teferet of Arich, which is the source of upper conduits.  שתיה ןבא(even Stiyah) שת (foundation) of י”ה. 24 The שתיה ןבא is (Wisdom) חכמה=גולם (energy before assigned form-unused potential).25 According to judgements of the left they are concealed. From them 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.26 The Magid of Koznitz in Avodat Yisrael teaches that water illudes to Ayn-Sof as it has no גבול (limit).27 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 refered to here are Torah. This is refering to “ruach Elokim” going out of tzimzum ב which is called “thum” and  reaching until near the “mesach” of “tzimzum א ” called  ב ו ה ו  “bohu”. Then tzimzum ב includes tzimzum א within itself. This Ruach revealed through tzizum ב is called    ק ו ל (voice).The pillar of ruling of the “mesach” of “tzimzum א ” is called Malchut and א פ ר (dust ).28 Tzimzum א is called Keter, tzimzum ב is called Chuchmah.29 “Tohu” is Imma the “green kav” surrounding the world . The חותם (seal) of Hashem is made in green. The green kav is king of the world.30 Tohu is the green kav it is from the east from the side of Dat. 31 It is called “Ester”. It is the first the “yichud” of Abba and Imma of Bria . It closes the womb of Imma, as Nh’y makes the “mochin” of Bria. It is closed and sealed in the head of Z’a. The green kav surrounds the world. It is the beginning of צורה (form). As the beginning is called יו”ד. Which is as a גולם (unformed energy). There begins the spreading out of length and width. All is made in Chuchmah which is this  יו”ד. This is the first revelation from the Ayn sof it spreads out and decends to Bina being formed there. Yisrael is the central pillar markava for love and awe of Hashem. It is the green kav surrounding the world. The green “kav” surrounds Z’a and gives to it. From it goes out ח ש ך (darkness) called Givurot. It is the source of “dinim”. It is a green “kav”, but its appearance is also reddish. The firmaments within “Tohu” of “bohu” are Nh’y of Binna. They put out water into the “thum” which is the Yesod. Placed upon “kav tohu” is firmaments of “Bohu”. The הוא of תהו is the “klipa” of the אגוז (nut), this is the outer klippah, it is green. Within this “klipa” is “Bohu” it is firmaments of מפולמות (wonder). From which goes out water. Inside “bohu” is חשך (darkness). From here is the “klipa” Asev. Becouse חשך is according to “tohu” sometimes Asev is said to be from Tohu. חשך is a aspect of “Tohu”, being Malchut of “midot ha din”, but when sweetened in Bina is made the aspect of חשך. In the secret of אש  מתלקחת (consuming fire). They are memunim (angels) on the Chitzon (evil forces) Darkness is on TohuTohu and tohum are the same thing, being the klipot that make din. Making tikun from within the chitzon. The firmaments of מפולמות are “Bohu” between “tohu” and ח ש ך . “Tohu” Is the “ibor” (pregnancy) of Zu’n in the day of “ibor” of Imma. “Bohu” is Nh’y of Imma.32 In Zohar Chadash Tikunim we learn that the lower Shechinah is from left it is Tohu. The right side is bohu. The central pillar is “חשך on the face of the depth.”.33 From the green “kav” of “tohu” goes out Chesed. “Bohu” is this Chesed within. This is what is meant by “in Chesed the world is built”. The six corners are eminated from this Chesed.34

   There had to be diminished light of the Ayn Sof for there to be nifradim (independent creations) and free choice. The main thing of this world is the 6 sefirot the the first 3 are עצומת (essence). All existence in the future will receive tikun and will grow by (revelation) of Ayn Soff. Then the 6 corners will be fixed.35 Firmaments of letters in Bina are גלגולם (rolling) by light of permutations through the nikud, and waters of chesed are eminated from Chuchmah. This is יאור-יהי that becomes אויר . Waters go out of bohu. Waters go out by 5 lights from 5 firmaments. This is the secret of אור יהי. This is the 5 אור (of creation). They are 5 א in nikud kamatz, Sare, Chereek, Cholom, Kubutz (petechy chotum). These are 5 firmaments of bursting forth through 5 lights. There goes out from them 5 times מים (water). Letters are firmaments hidden in the depth of Bina. Power (of Bina) hides the light with in them, their vowels flow and draw water. The water is in Chuchmah and the אור is in keter. The אור rises up in the 5 firmaments. The braking forth of water are waters of chesed. The letters are concealed in the depth of the thum, which is Bina. The nukvim  (holes-in masach) are conduits of flow. In each firmament (letter) there are 5 (nukvim). These are 6 corners as body and brit are counted as one. The (letters) float up and down rising within south and north. They are chesed and givurah.. There shines the nikud from Chuchmah in light of the Keter, seen in the 4 sides of the thum. These are the 4 midot of Chesed Givurah Teferet and Malchut. The illumination joins with the saruf of the nikud in each and every letter. Like chesed entering all 7 sefirot and givurah joining all 7. All 7 lights illuminating in all 7 sefirot. These being the 7 letters of      ה”א וא”ו ה”א of מ”ה . גלפין (engraving) waters are the secret of the rekia in the waters. Separating waters from waters. There are 7 lights in 7 thum of Bina. The חשך (darkness) of these thum is of the side of din, givurah of Bina they are classes of givurah. They are mixed in Bohu. Every aspect of joining and  גלפין is to 75. There are 2 aspects to the sefirot, which are 7 or 5 being 70 or 75 sefirot. Bohu is water of conduits of waters of Chesed from the Chuchmah.36 In safer Shoshon Sodot its written that the upper world brings forth the lower world included in בחסד חיים (life comes in kindness), this sweetens din (judgments) and will resurrect to dead.37 Flow is only in Chesed. As flow dresses in Chesed of Chucmah and spreads out in Binna. From Chesed of Binna the flow decends to Z’a.38 Tohu has no color or form, everything has a garment but this. Bohu has shape and form being firmaments immersed in Tohu. When these firmaments rise out of the “thum” by their garments they give sustenance to the world. Darkness contains all colors of fire. Black fire is the stongest of all fires. This is only when it (darkness) is joined to Tohu, otherwise darkness is not Black fire, only when it grasps tohu. Ruach is the voice resting on bohu. It grasps and guides it as is needed. This is “The voice of יהו”ה is on the waters” (Psalm 24:3). “Ruach אלהי”ם is on the face of the waters”. “Face of the waters” is these firmaments sunk in the “thum”. It is called this as waters go out of these firmaments. Tohu is under שד”י , Bohu צבאות and is called רעש, darkness אלהי”ם, Ruach is י ה ו ” ה .39 The garment to ruach is Tohu. Bohu is a garment to רעש which is power of kidusha, the כוחות (powers of angels).40 “forever י ה ו ” ה your word stands in the Heaven” Every moment Hashem judges in every thing its life force. What power that it needs, what barrier it cannot transcend. This is under the regulation of שד”י , changes are from י ה ו ” ה .41 The arrangement of Chuchmah is from the power of teferet according to the source of Chesed. The first shine is from Netzauch comming from “Ketter Elyon”. Chuchmah is arranged in “Ketter Elyon”. It is forbidden to search concerning this level. This is referring to the arrangement of Chuchmah within the “green kav”. This spreading of Chuchmah is from י ה ו ” ה . It is what is called ” י  ש ת   ח  ש ך   ס ת ר ו  “ (foundation of his hiddeness in darkness) It is נ ק ה (clean) and ט ה ו ר (pure) .42 As it says in Barashit “Darkness was on the face of the depth”. The Supernal feet are Netzauch and Hod. All the time they are not relating to the earth which is Malchut. They are not said to be out of the “thum”, even though they walk many “parsa” above from the “tahum” high into the א ו י ר (air) like on “Yom Tov”. The hight of Malchut is 10. Therefore the “thum” is not higher than 10.43 Another mystery concerning this is a great fish called the Leviyaton. He goes out from the “Thum” (depths)44. Its written “to couple the tent together so that it might be one” (smot 36:18). This refers to angels in the upper world, the Leviyton in sea (in the middle) and man in lower world.45 The leviyaton is the yesod of malchut. The potential of each persons revelation (this is what they revealed according to Teferet of Arich). In Aretz Yisrael light is revealed more because the garments vessels for light are more refined in Asiyah as their bodies are more sanctified in mitzvot than if dwelling outside the land. As Aretz Yisrael itself is as a mikvah completely surrounding you. Aretz (land) is related to ratzon (will), receiving the yolk of heaven is the spiritual aspect of Aretz Yisrael.46 The main thing of Malchut is recieving the yolk of heaven upon oneself , and doing his will as in the time their was a Bait ha Mikdash. The main thing of avoda (Divine service) is to raise malchut to Hashem.47  All is different in “Aretz Yisrael”. As the klippot that surround the earth is broken there. It does not dominate it, but opens more and more till an opening is formed.48 The “Thum” (depths) has 70 “sarim” (supernal princes) that are “chitzon” (external) that surround Aretz Yisrael.49 Hashem created 7o memunim over the 70 nations called םתניני (Dragons)50 The 70 nations receive their flow from  אלהים of “din” according to their actions, while Yisrael draws from the 13 “dikna”. Yisrael draws power from the 13 “dikna” sweetening the dinim of א ל ה י ם .51 All “dinim” are sweetened in their source which is rachamim, by this is made a גבול (limit).52 Power of Rachamim changes din to its opposite of Rachamim.53 א ל ה י ם  is Bina which is Rachamim. “Din” illuminates from it. It is called “olam Haba” where reward will be given for the mitzvot according to one’s merit. As one gives out “sadakeh” (charity), so Hashem likewise does with him.54 The “dikna” are called א ל ה י ם which is called “the well”. The main thing involving the “dikna” is raising of the “mym Nukvin”. By this is drawn light of the “dikna”. According to Aretz Yisrael all the world receives flow.55 It is in the center of the valve nourishing the world. Rav Nachunyah ben Hakanah teaches that all that decends from above and all that is elevated from below does so through the land of Yisrael.  Artz Yisrael is not guided by a “rekia” (firmament) above. Above Artz Yisrael in the rekia is a opening called  גבילו”ן. Under this opening are 70 others, 70 “memunim” guard them from 2000 “amot” away, in the secret of “tachum Shabat” (Shabat limit). This opening goes up and up till reaching the כסא which is Malchut. Its authority spreads from the opening over “Aretz Yisrael” until the opening called מגדו”ן, where the “rekia” over  “Aretz Yisrael” ends.56 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. 57 Rabbi Moshe Cordevero teaches that “rekia” is Chuchmah. He  also says it is Tereret it is Dat.58 The safer Marachot Elokim states that the Talit of Hashem is Chuchmah.59 The Ramcha”l Teaches that the eyes of Hashem illuminate on Aretz Yisrael. The Kamarna Rebbi in Aor Enyim teaches The “Rekia” is in the middle pillar which is י ה ו “ ה .60 ” Aretz Yisrael ” is the level כ ב ו ד  ה ש ם  (glory of the name), which is chuchmah. This is                “ו מ ב ר ו ך  כ ב ו ד  ה”  מ מ ק ו ” 61 We learn in the Holy Zohar that “Aretz Yisrael “, The Holy land is the “bundle of life” (place where level of soul called “Nashama” come from and return to). It is from here that the “Nashama” is given to man. It is this earth that gives Nashama to the people upon it.62 Rabbi Avraham Abulafia teaches that Avraham avinu had navua outside of Aretz Yisrael but this is not so simple. It involves choices of freewill. Avraham was willing to leave the land of his birth and go to Aretz Yisrael. With the years things change, man changes. But Aretz Yisrael is penimi (internal) the Shechinah (Divine presence) always rests upon it. “The eyes of Hashem are continually searching upon it.” (Deuteronomy 11:12). The Shechinah only dwells outside the land after dwelling in Aretz Yisrael. A individuals relationship to the Shechinah is only according to one’s desire to live in Aretz Yisrael.63 The air of Aretz Yisrael is the air the angels breath.64 In the commentary on the  Zohar By the Sulam we learn that all angels receive power from the flow of sefirot Netzauch, Hod and Yesod.(revelation of the quality, quantity and way of Divine service).65 The air of the land of Yisrael is Shechinah, it is Chuchmah to teach Dat to the people.66







                                                          Chapter 3                                             

                                             Creative Power is in the Air                  

  In Safer Paliyah Rabbi Nachunyah ben Hakanah says that The Designer above is Binna, By pronunciation which is revelation of the aspect of Chuchmah Hashem Creates the world. In Binna there is prepared and given form to all that exists in י ה ו “ ה which is Binna. Binna eminates the last “ה” which is “canneset Yisrael”, and eminates the “ו” which is “masach” (screen-filter) of  Teferet and Yesod. As the “kav” is the ” ו “67 אהי”ה is your artist Who is working every day.68  The Ramchal in his Tefilot teaches. Yisrael is established in the ו of י ה ו” ה . The “penimi” of the Chuchmah of Z’a is Called “nishmata”. This is Chuchmah of Dat. This is the  “rekia” between Arich and Z’a. In this “rekia” are set the planets, which are “Nashamot” (souls).69 אדם is higher than אנוש (both are names for man in the Torah). Dat is lower than Bina, but Dat is to אדם and a אנוש has Binna. There are levels of Binna and levels of Dat.70 If there is no Bina there is no Dat, If there is no Dat there is no Binna.71 Dat is from the side of Keter gives revelation to Teferet in its place.72 There is united Chuchmah and Bina in Keter by Dat. There is not to Chuchmah a connection to Keter, but Keter is a aspect of flow in Bina (as midot of Rachamim are of Keter in Bina). This is not through Chuchmah, But Keter flows by way of the central pillar in Teferet and not through Bina. Or Keter can flow in Chesed and not through Bina in the Right pillar.73 All makiffim are drawn from Binna as the Ketter itself is Hidden. It is only revealed through Bina. So Binna is also called in this name אהי”ה which is the name of Keter. The first of all makiff of the kav is Bina of Machut of A”k.74 Chuchmah is drawn throught dat to Malchut.75 The Yesod to form is in the Yesod (rekia) called Chuchmah. Its by this that we give praise to Binna. Binna flows in the sefirot called ש ח ק י ם which is Netzauch and Hod. Binna works in Chuchmah.76 Its written “forever יהו”ה your word stands in Heaven”. Every monent 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.77 On the face of the “rekia” (firmament) of Heaven is א ו י ר (air). Flow from Arich Anpin decends to the world as a “golam” in א ו י ר י ם ,and the 4 Yesodot. 7 “rekia” are 7 א ו י  ר י ם . אויר is the yesod.78 4 א וי ר ים are 4 letters of      ה ו י ה . א ו י ר is always in Nakavah. As the body of Nakavah stands  in N’h of the Chullal of Z’a.79 There are 13 divisions in the א ו י ר . In it are 3 ה ו י ה . One including them all. From these 13 divisions “Chuchmah Stima” goes out to the א ו י ר . In the middle goes out the א ו י ר joining Chuchmah and Binna. The א וי ר takes from “Chuchmah Stima” and “Chuchmah stima” takes from the א ו י ר . From the hair goes out Chuchmah that is divided in the power of the א וי ר . Dividing it to 13 aspects which is ו א “ ו . “Chuchmah Stima” goes out of         ו וי “ ן and enters the א ו י ר .80 The magid of Koznitz teaches in Ner Yisrael that the Depth of “Dat Elyon” is the א ו י ר that spreads out from the mouth of the King. From it goes out מ א מ ר י  ח כ מ ה (creative utterances of Chuchmah) revealed from the hiddeness.81 In his comentary on the Zohar, Aor Yakir, Rabbi Moshe Cordevero teaches that there are 3 גדרים (border limits) to Atzilut. In the first Which is Keter there there goes out and enters stomom  (closed lights) from the head of the Ayn-Sof , the 2nd is Chuchmah it is tied into the skull where there is flashing. The 3rd border is Bina it is not called “white”. The arrangement of Bina has within it colors.These are 3 hidden midot this one within that. Atzilut is in the Chuchmah, and the 6 corners are in the אצם (essence) of Bina.82 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 (of the present level of creation) 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     א וי ר ים in each world, in them are 3 names אהי”ה . The א וי ר ים 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 א וי ר ים 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 cup side ways cannot hold water. The order of the 4    א וי ר ים from below to above is West-Malchut, East-Teferet, North-Givurah and then south-Chesed. The “memunim” open א ו י ר to א ו י ר 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. The makiff light of the parzufim grows and ascends level by level by Tefila. The penimi is always recieved through the makiff. In the א ו י ר of the East rules גזרי”א this is the side of Teferet. There it meets with the א ו י ר 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” ה“פתחי He arrouses the name of 12 letters so there decends Malchut of Bina to its place, and the   א ו י ר rises returning to the “rekia” of Givurah, taking with it the “tefila” to there. The “rekia” of Givurah meets with the     א ו י ר 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 (There is a rekia for each sefera in each world) 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.83 When there spreads out the א ו י ר by way of the ש ע ר  (gate) then there will be the aspect of נ ר  מ צ ו ה (mitzvah lamp)84 In safer Shoshan Sodot we learn in tefila one must enter by the measure of 2 openings that are crowns of love and awe of Hashem. Then one intends their heart to the depth of contemplation level by level of the unfolding of the Divine light in the way of Teferet until the Ayn-Sof. Tefila must be from contemplation of the depth of one’s heart having 2 faces. One face is in silence and is hidden, this includes working in the name in the upper world. The other face of tefila is with the voice that is revealed. Each Mitzvah is one limb of עליון צורה (supernal structure). By completion of the Whole Torah עליון אדם (supernal man) is then complete.85 In each mitzvah is yichud (unification) of Hashem.86 Man is the secret of Teferet, a bait canesset is Malchut. Together they are yichud יאהדונה”י .87 Malchut is a garment to Teferet, as אדנ”י is a garment of יהו”ה.88 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.89 There are 2 tikunim one of lights. By this is the spreading out of essence (of light) from the source above. The tikun of vessels is from the spreading out of the light. The yesod of vessels is the existence of all worlds. By the Yesod of vessels is benefit from the ziv of the Hashem.The light and vessel reveal existence from the time of the 6 days of creation until the end of time. They dress the kavana (intention) and will of Hashem, illuminating them with the light of the face of Hashem. Changing them all to become light of the face itself. But now the darkness covers the earth by much filth.The aor penimi (internal light) is נעלם (hidden) in them always, always giving nanahagah (Divine guidance) to the end desire of revealing all the Ziv and Zohar, that is the good hidden. Zohar only begins with light of tzimzum of light of Kav. Ayn Sof is hidden. The Kav is light and vessels. Vessels are from going up of the light, this light is changed to aor makiff (surrounding light). The Kav of light of Ayn Soff includes in it the source of all worlds and all Divine guidance until the end of Tikun (all is corrected). It binds and unites all, in secret of the hidden achdut (unity) of the future. The Kav of light of Ayn Soff is in complete fineness. So each recipient is eminated exactly what is appriate for them. From the vessel of the Kav is made all tzimzum that defines all limits and measurement to light so that there may be a world. The tikun of  vessels is from spreading out of the lights through Tzizum . By this is made Nakavah. These tikunim are made in all worlds. By the י of אדב”י is  nullified and removed the filth. Then they rise to their source in Holiness making אש רשפי , flames of י”ה . This is the pleasantness of pleasantness and עונג of all עונג. Their refining and raising up is only through flow from above, called mochin of צלם (this is of the Nashama of the world of Bria) and below till רם עמוק (height of depth) by way of Yetzera, face to face with Bria. And face to face with Yetzera with Asiyah. By this is given flow from above, power enough to raise them up.90





































                                                                   Chapter 4

                                                         What the Bible Really is

   In Tikunim it is taught that one who desecrates a “mitzvah” called “oat “(sign) such as shabot yomtov tfillin or meilah causes the serpent to dwell with the shechinah and nourish heaven forbid. Its further written that those who lack signs of purity having neither the head or arm Tefillen, torah, precepts, Shabot or Sitzet are Horrible for you. In this there is something disgusting.91 A sadeek will not rest on the staff of the wicked, as a sadeek rules in his “ruach” conquering his “yetzer hora” turning his thoughts to good.92 In the Zohar we are instructed to not look at the face of a wicked man because of the evil dwelling there. But when you look at words of Torah the ink in Hebrew “דיו” is the letters that spell out יוד (Yud) of the divine name יהו”ה. יוד is the intellect of the Torah. while the two “ה” are the two tablets of firmament, while the pen is the “ו” together they are יהו”ה. A “bait Canesset” is under constraint of time and space. This is not so of the supernal ark and the Torah. They operate in a timeless realm above physical laws. This is so as ink in Hebrew “דיו” is the letters that spell out יוד (Yud) of the divine name Yhv’h. As said יוד is the intellect of the Torah. And יוד being Chuchmah is above space and time.93 The “Safer Torah” is Z’a called the written Torah. It has in it only the “tagin” (crowns of letters) and letters.  The letters are the 288 sparks of the vessels that shattered. In creating the world Hashem joined letters and sparks together. By the shattering of the vessels sparks fell below. By holy speech one makes permutations of these letters and sparks, thereby making peace between them and raising up the “mym nukvin”.94 Rabbi Avraham Abulafia teaches that one should never speak a empty word. By being hurried one will accomplish nothing. Everything is according to the preperations done for what the man must do and his needs. One should know the cavana (intent) of each letter. The letters are physicality of all that is between us and the flow of Divine energy. The letters are vessels. Its formation is in your hands. And know the cavana in all of every word. There are many levels requiring preperation. The nature and completeness is in regularity of working cavanot (meditation on intentions involving the Divine). This makes great closeness. To recieve navua (prophesy). And Search out every letter and its source. Go in to work the sources. Till that he completes his goal. Know, there are 3 that raise up speech: the heart, the mouth and the book. These involve 3 things the written letters the spoken letters and the letters of thought. דבור (speech) comes from the נפש (animal soul) of the physical heart. From the cavana (intention) of comprehension of knowledge of the name. The source of all sources is the names. All is one the unique name. Which is the name of life. All these are Divine ideas in truth. 95 Through the reading of the Torah  with the “tamim” (notes) and “nikudot” (vowels) which are drawn from מ”ה  חדש into the vessels. This purifies the vessels and the sparks. By this fixing there is drawn lights from the ear of A’k to the letters of the Torah. By this they are fixed,from their shattered state. ה”ו are the letters.96 Raise the letters that are fallen by the “tamim” (notes), “nikudot” (vowels), “tagin” (crowns) All letters have their source in the letter א, which is called sweetened.97 The Torah begins in ב as the letter א Atzilut. Which is above, which we have no permission to discuss. It is above the creation.98 Letters are offspring of Chuchmah in Bina. The tamim are flow from Keter. They are a branch of Keter. Nikudot are branches of Chuchmah, the letters branches of Bina. The letters do the work. The tamim surround on Nikudot, all the more so the letters. They cause them (letters,Nikudot) to rise up when the tamim rise up. This is becouse Chuchmah and Bina is enjoined in Keter, and Keter is upon surrounding all of them. All their works are according tho the flow of Keter, which is upon them. Whether for bad or good. Even Chuchmah works only according to Keter. It is possible that after there is flow from Keter to Chuchmah Bina will not need additional flow of Keter, but all nanhaga (Divine guidance) will be through Chuchmah which flows to Bina. There are 2 aspects of flow by Keter one is continual this is flow of nature. The 2nd flow increases and increased changes. These correspond to 2 aspects of the penimi טעמי (notes-tamim) of nigun or טעמי of passuk (the verse). טעמי (notes-tamim) of nigun increase flow. So changes are through the movement of the letters and minhag . The טעמי of passuk are continual, to it are no changes. Also its letters do not Change at all. As this only sustains existence. Its letters do not Change at all. המשכילים (wise ones) are the vowels and letters. They are in Chuchmah as the vowels are mamash in Chuchmah. And the letters from Chuchmah flow flow to Binna. So we say the letters are  “המשכילים who illuminate as Zohar in the rekia”, illuminating from the side of Keter. This is Zohar hidden and concieled. This is טעמיד הניגונ (the tune of Song). Markavot of Bina are the letters. For the letters are in Chuchmah cleaving and carved through Chuchmah in Bina. The 22 letters are traced and engraved as in the secret explained in Safer Yerzira. They are traced in Bina through the 10 מאמורות (illuminaries-sefirot) of Chuchmah becouse אמ”ש are the first 3 sefirot, 7 doubles (letters with 2 sounds) are sefirot of din and rachamim, and the 12 diagonals (the other letters).99 The nature of the letters of the Torah is revealed by the fact that when the letters flew off the “luchot” (tablets) moshe was no longer able to hold them any longer as they were so heavy, so he had to let them drop and shatter. This was becouse after the letters had departed from the “luchot” they were with out “ruach” so grew heavy and fell.100 In the “Safer Torah” itself there are no vowels allowing the Torah to have many meanings, as each generation has a unique “tikun”(fixing) of its own by exchanging the letters.101 Every י ה ו “ ה in the Torah is unique (different vowels), being 4 lights.102 The letters are vessels, ך”מנצפ is “mym nukvin”. The vessel is greater than the “mym nukvin”103 The Torah has ג “ ן (53) “parsha”104 . By learning Torah it is as if man labors in the palace of the King, as Malchut is the Torah. The higher book is the written Torah. It is supernal Chuchmah revealed in the place of Yesoi’t, where chuchmah is revealed below in Malchut. The lower book is the Oral Torah. It is the lower Markava being the 7 chambers of Bria upon which Malchut stands. These 7 chambers are its mouth.105 Atera is the Oral Torah. The written Torah is Teferet. There is no comprehension of Teferet without Atera. So there is no comprehension of the written Torah with out the Oral Torah. It says in Devarim “moshe explained this Torah”. The book of Devarim is as a messanger of Moshe to explain every parsha. As the written and the Oral Torah are bound together as one.106 The Targum Yonaton (translation-commentary) to the Tanach its explanation of the Prophets is from the traditions he recieved from the prophets Chagi Malachi and Zacharia, but the commentary on the  Chumash is from Kodesh Elyon (Supernal Holiness) and not from Yochanon ben uzzial at all.107  By occupying in Torah one is occupied in the Shechinia.108 In The Torah are 70 explanations in “loshon Hakodesh”, which is Yesod, which contains 70 sefirot of Z’a. Each of its 7 sefirot containing 10.109  70 are the 7 midot (7 lower sefirot) each includes 10. They nourish from Dat which is Teferet. The ruach of the heart is Bina.110 Every thing is included in 70 tikunim. (fixings)111 There are 2 aspects to tikunim those that are revealed and those in the aspect of דיוקנין (likeness) that are concieled. One is in Atzilut and one in Bria.112 Rabbi Avraham Abulafia teaches that there does not arise Chuchmah except by putting together spiritual ideas as a body. All who are wise draw from Dat (knowledge), and are drawn after Dat so to be able to join things together as much as they are able to get instruction (from Dat). As the words they draw together are אלוה אמת (revelation of aspect of God truth of truth). All the words have on equal cavana (intent). Their purpose is unique in its intent, but the knowledge of all the words does come to be all included together. So that you will find merit in all the words. As they are all metaphors for bringing the truth to light so to give power to Dat.  In doesn’t become nullified before it is completed and revealed.  113

































                                                                 Chapter 5

                           Maintaining Divine energy flow and working Divine Names



The Secrets