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32 PATHS, THE WORLDS AND THE HUMAN BODY

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teaches 

GOD’S SECRETS

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over 1000 articles

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lot of pages

look in the

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CLICK AND ENLARGE THE IMAGE

TO SEE AND READ IT CLEARLY

I have been very busy writing books ,

Building the Markava

and working the Divine Names

For the sake of Posterity I am

 going to put a lot

of scanned  “SECRETS” here what

we have below is “SECRETS” from the

Safer Yetzera written by aBraham

in the Bible. There are revealed the

connection of the letters of creative

power with organs in the body.

This is really good for healing works.

The verses of creation that

encode the powers and divine names.

Their secrets in olam shanah

and nefesh (qualities, planets

constellations, times, body organs and points)

Also is a page on the 32 paths

with organ path correspondence.

The Three Pillars are ש for Fire, מ for Water, and א for Air. We are not talking about physical elements, but spiritual one’s. The Three Mother letters thus take their place standing over the Three Pillars, they best exemplify the first three sefirot (Keter, Chochman and Binah; and alternatively in different instances Chochmah, Binah, and Daat). These three do not directly touch this world, as it cannot contain them; they are transcendent.

The Three Mother give birth to the creation of this physical world. The Lower Seven Lower sefirot thus become expressed by Seven double Letters (ב, ג, ד, כ, פ, ר, ת) have 2 sounds each and correspond in the physical world to shift sin reality to a consciousness of space and time. These Seven Letters also correspond to the seven days of the week, and seven planets (Moon, Mercury, Venus, Mars, Jupiter and Saturn).

The Three Mothers are the “mochin” (the brains), and the Seven Lower are the “middot” (characteristics) in which we manifest these thoughts and impulses through (such as emotions).

 

THIS ALL WORKS WITH THIS:

https://godssecret.files.wordpress.com/2010/05/scan0001.jpg?w=420&h=538

NEW SAFER YETZERA COMMENTARY

Knowledge of Language does not apprehend that which comes from it, for man does not apprehend the dimension of speech and letters. Rather apart from it, the letters ,there is no world .  All the awesome worlds  are given to comprehend, for every world is from a world that is above it , and they are given to Israel to comprehend. From comprehending the worlds that appears in the heart one may reach up until Ayn Sof.  For there is no way to pray other than by the finite beings, a person . receives and elevates in thought unto Ayn Sof. The holy is the power of elevation.

R. Judah Barzilai in his commentary on Safer Yetzera said God ” created light and great fire for glory , that is called “Ruach HaKodesh” and is also called “Shechinah”, the dwelling of His Glory . Neither angel nor seraph nor prophet can gaze at all at the beginning of that great light . . . But from the end of that light the Creator , when He wishes , shows lights and sparks to His angels , seraphs and prophets .Sometimes from the end of the light there goes forth spark s and lights to his angels , seraphs and prophets;  sometimes from the end of that light there is shown to them certain forms and visions and dreams or a visual image to whomever God wishes.

First is The breath of the living God. From this breath is all. Voice is by breath. By the voice is the carved out (powers), as the drawing forth of the voice is “penimi” By breath He engraves engraving is by voice and carving out is by breath by way of voice.  Voice has substance and is אין  A vessel Is carved out by breath itself. By breath are the 22 letters are inscribed. The letters are some thing of breath, for from the breath itself the letters are  are carved out. R. Judah b . Barzilai  explains that letters are shaped in the breath. The letters are engraved and erected and overhung: there is that letter which is engraved as a kind of furrow there i s that which is erected as a kind of wall. Engraving is the degree of carving of form that
occurs at the level of the sefirah Binah. The forms that are engraved are the letters . The tongue is a חוק  Tiferet is called חוקחוק it is written : “It i s a חוק for Israel (Ps. 81 : 5 ) .   א is  חוק    elevating the rule and the exalting of Its crown.

Breath from breath, the second breath , called ‘Ruach from  Ruach’  corresponds to Binah in which the letters are engraved . This Bina is the quarry and storehouse of the engraved letters. The power of all of them is in Binah. One should not say that they are something distinct from Binah as  they are Binah. And breath is one with then. Water corresponds to the sefirah which emanates
after Binah. Sefer Yetzirah lists the  sefirot corresponding to breath , breath from breath , water and air , began from the second sefirah, Chuchmah, but sometimes we say Keter.

The letters and sefirot are  one unified structure of multiple aspects , which he calls   faces within faces , הוית from within הוית . The structure is  sustained by the
action of ” sealing , ” which effects the delimiting the nature of divine abundance being drawn to the world. The Divine structure of the world is arranged in successive layers of being , one after another and influencing each other as “Twenty faces within four faces . . . it has 24 faces with in seven faces and it has wings within wings nested within the other , influencing each other. Voice
comes out of the throat and vapor comes from the mouth
and carves out the shape of letters.

Rav Judah ben Barzilai teaches that The Holy One, blessed be He, created ten unique things , numbered in correspondence to the ten sefirot, and the measure of these ten unique things that have no limit . The meaning of  ” their measure ” is from the term ” measurement ,” which is to say that the measure of these ten things has no end, and these a r e the depth of beginning and the depth of end.

Know that the sefirot  are powers emanated by God and not God Himself. Within them various creative acts can be preformed. God acts within them as an artisan, forming and shaping and making all. The sefirot are in the letters. As the Ramban explains they are not the letters themselves, but their inner aspect. The sefirot and letters are as Categories of divine activity , activated through human cognition . They are Categories of divine activity humans can become involved with. Only some of the הוית (existances) in the sefirah of Chuchmah  are are given over to contemplation, others are not. The beginning of  הוית  are  the wonders with in Chuchmah. The 32 paths contained in Chuchmah, are the primary Categories of comprehension perceived as differentiates forms. From Keter  are whats c a l l e d “Nativot” (pathways) . From Chuchmah, whats called sefirot, and from Bina are letters . The term describing the 32 paths as  פ ל י א ו ת  is describing them as wonder – inducing.  from secrets hidden in Chuchmah come forth “nativot” pathways. The main road are these “netivot” from them radiate דרך (smaller pathways). The 32 “Nativot Chuchmah”  are “wonders which cause wonder”. they are like strands of flame , which are the bodies of the f lames , that are pathways to the embers . The 32 paths are  contained  in the sefirah Chuchmah. They are the primary first perceived categories of comprehension that are as differentiated. These pathways of  wonders are like veins with in the trunk of a tree , and Chuchmah is the r o o t . They are inner and subtle הוית which no creature can contemplate except that which suckles from it. R. Judah b. Barzilai  teaches that The letters are the foundations of the creation they comprise the foundation of a building . The structure of sefirot called  בנין , is the seven lower sefirot sometimes  including Binah. The idea is the lower sefirot are contains in the sefirah Chesed , like “fire from water , they unfold from chesed. The stones themselves  are quarried from an even more fundamental source , the mountain to which the sefirot are likened. 6 of the 10 sefirot are called the dimensions of the Holy One, blessed is He, by which all actions are effected that were prepared in potential from the six days of creation . The “measurer ” refers to Binah, which presides over the lower , measured sefirot. The  essentiality of dimension  refers to Chuchmah, the interior essence of Binah. R. Azriel of Gerona associates the term הוית  (existences) , with the sefirah Hokhaah, in which the הוית begin. These הוית are the beginning of the causes of the separate entities. Rabbi Yitzchak the Blind quote the Bahir saying “The quarry of the Torah, the storehouse of Chuchmah its quarry is the Holy Spirit , which teaches that the Holy One, b l e s s e d be He, hewed all the letters of the Torah and engraved them in spirit and made His forms.” Binah corresponds  with  “חומר” Chuchmah with צורה. Binah is not itself  “חומר” . It’s  engraving letters within “Teshuvah”  creates “חומר”. Carving is done by Sefirah Chuchmah. Even though the verse Dan. 10: 21 seems to imply that the forms of the letters apply to Chuchmah, that is , they are inscribed , none the less they remain hidden until they are engraved in Bina.
in Binah.

The  י ו ” ד   ה ״ א  in the beginning of “Sefer Yerzera”  Ramban says  refers to the sefirot chuchmah and Binah.Keter  brings   forth the thirty – two paths. the letters , are divided in to 3 divisions :3 Mothers  , 7 double letters and 12 simple letters . According to R. Asher b. David these 3 letter groups are associated with 3 names י”ה  יהו”ה  צנאות . Ramban also associates the categories with  chuchmah, Binah, and the lower seven sefirot. Rabbi Yitzchak the Blind teaches that in Binah the הוית are engraved and by this is the power to comprehend Chuchmah.

By virtue of the הוית (existences) which are permanent essences  engraved in one there is within  them power to contemplate  the subtle permanent essences which have no limit . הוית of permanence , on what ever level of “histasholut” they appear are the source from which all originate. הוית  have a simple unchanging nature and never change. הוית (existences)  R. Ezra and the Gerona kabbalists said  the הוית were , the emanation came into being .

The reading of the 3 ספר ספר סיפור is writing , counting and speaking. According to R. Asher b. David the 3 letters of יהו”ה correspond to  the the 3 “sefarim” in their entirety which is  the full set of sefirot but as they appear engraved in the sefirah chuchmah.  “Sefer” includes “sapir” and- “sapir” includes “sipor”. In R. Yitzchak the Blind’s Commentary. he associates writing with Chuchmah, counting with Binah, and speaking with the lower sefirot . R. Yitzchak of Acre adds that writing is Keter, counting is  Chuchmah, speaking is Binah

The “tohu” (chaos) that existed before the creation of this world came from, was created out of the Spiritual element of Water. God “spoke” and the world came into being. God’s “speech” consisted of Him emanating creating forming letters from Spiritual Air and working with them, as an artisan, to build the world. Before “this- our Creation” God created other  realms, the tools for, and the boundaries of Creation. The angels come from the element of Spiritual Fire.When we consider
the substance of the separate intellects (angels) . There are angels which have more purity and radiance and splendor and cleanliness and completeness of intellect than other angels , which are exalted over their exaltation more than fire over the earth , until they are absorbed in the perfect light. The distinction between ” face ” and ” back . ” “Face ” refers to that which is close to its
source or emanation , “back” to that which is far away from it.
God said “And you shall see My back, which is to say the beings from which I
have turned away, which , in manner of speaking , I have cast aside , due to their remoteness from His exalted existence. The separate entities are affected by the extension of the letters that when Combined, coupled  many times and weighed
according to  their “penimi” (innerness). Carving   is more interior than engraving , and engraving i s more interior than hewing . So, too , weighing is more interior
than exchange , and exchange than combinations. Engraving is done in voice, drawing out of the tone of the voice the letters are emanated and engraved , as it is written , ” The voice of God engraves flames of fire ( P s .2 9 : 7 ) ,  Hewn in breath. The voice issues from the throat vapor issues f rom the mouth and hews the shapes of the letters.

Lessons from Safer Yetzera :

Hebrew letters and numbers are not just signs or symbols. They have a  real “active” existence outside our minds and they are Holy.  The structure of the letters can influence the structure of the world. The Letters are the basis of the power of this extended Divine Name.

The Hebrew alphabet has 22 letters, including seven pairs of the letters have the same shape but 2 different sounds determined by one member of each pair having a “Degash” (dot)  in the middle. The dot changes the pronunciation, sound of the letter. These are the called the “seven doubles.” Twelve letters only 1 sound, though a “Degash” (dot) does not change the sound of these letters but it does distinguish a hard of soft sound to the letter.  There are called “Simple Letters”. 3 letters are called  “Mothers” אמ”ש. Three mothers  are sealed with  the letter “yod”, and those that are sealed are sealed in the “kotz” (tip)of the letter  “Yod”  When they are sealed with the letter “yod”  they are placed in His great Name and compose a single structure. Elevation is sealed  in “yod”.  Sealing by letters of the Divine Name secure and protect the created world through contact with heavenly fire aroused through the letter contemplation. We find this in the ancient “Hachalot” writings. The 3 mothers are identified with the 3 sefirot Binah, Chesed, Pachad in the sefirah of Chuchmah represented by the letter yod of the Divine Name.

Covenants are made between God and man by the actions of his sex organ and speech of his lips. As these are tools of the creative process. To both of these is a type of circumcision. We combine letters according to the secrets of “Safer Yetzera” to “create”. The “combinations” of letters are formed by combining each letter with all the other letters in the alphabet. This yields 462 “combinations” (22 letters x 21 other letters). By eliminating all the mirror images (e.g., AB, BA), one arrives at the required 231 “combinations.”  These are called in Safer Yetzera the 231 gates.

From “Safer Yetzera” we learn the physical dimension is bound by the six directions of the world. The spiritual dimension is bound by beginning and end by the moral dimension of reality.  Know the Spiritual realms precede the moral (this refers to Torah Law), and both of these realms precede the physical. רום  (height) is  that which supports all.  R. Judah b. Barzilai’s points out that  despite being lighter and higher רום  (height) supports the world. רום is Keter. Chuchmah  mediates the flow of abundance from the Ayn Sof and keter to all the other sefirot. Rabbi Yitzchak the blind in his commentary writes Chuchmah has  a special role being “in all”  and ” surrounding all”  by which Chuchmah mediates and controls the ascents and descents of Divine  abundance from above to below and from below to above. Also that which is sealed,  that is limited  from below by each sefirah, and elevated to Keter and Ein Sof is through the power of the sefirah Chuchmah. According to R. Yitchak the Blind Below is “Zaddik”, east is Teferet, expressing its middle position among the  sefirot. West is Netzach, Netzauch transmits  flow from the upper sefirot. West  is that which is received. north is of Gevurah, south is Hod.  South is Tiferet that is received in prayer and activates that which was given to it’s custody . North  is that which is hidden from one who turns toward it.  North is the dimension that has within it the hidden satisfaction of the will of those things which turn toward it . The “showbread” table is in the north , an allusion to the fact  that it is “The table that is before Hashem”,  blessed, is He. Who gives to each and every thing its need.  And Hashem alone Unique and unified rules over all. North צפון is “loshon”  hidden being (potential)  beneficence presently  hidden. North has the good of this world that is  hidden  because man has not the ability to grasp, work that will at the present time , but only when willed by the creator.  Thus the good is withheld from one, as if it is hidden. A dimension draws from another dimension that is carved, and the carved from the engraved, and the engraved from the inscribed , and the inscribed from the hidden. North comes to South.

According to the nearness or distance from  the root is its purity or coarseness.
For the nearer  to the root and source, the greater its power and will and radiance, its purity and its truth in “Ruach HaKodesh” than that which is far from that place . The more the distance is increased , the weaker and darker it is , and the further it is from the spirit of intellect and the closer to complete corporeality .

The God sets boundaries to space by the 3 letters of יה”ו . He by them “seals” and sets limits in the six dimensions of space. These three letters of His great Name יה”ו build six extremities . For each side is sealed with them , and each side  is sustained with the flow of blessing in them . Regarding this it is said I shall seal ,  like a person who carries the seal of the king in his hand , such that no one can harm him . So, too , each extremity stands and its stained by the power of the blessing that is in these 3  l e t t e r s.

The rava”d writes “I say that the Name אהי”ה and the Name יהו”ה, are all one Name. This means that the י of the יהו”ה corresponds to the א of אהי”ה , and ה of  יהו”ה corresponds to the ה and the vav of יהו”ה corresponds to the י of  אהי”ה for the י was upright and became bent , to inform that he who is bent in this world will be
upright in the world to come. The Name אהי”ה  refers to Keter, which is hidden in Chuchmah, and in all sefirot. In a similar way, Chuchmah is counted with
all sefirot. Hokhaah and Keter are counted with all the sefirot.

In Job  : ת ו ל ד  א ר ץ   על בלימה  (He suspends the earth on nothing) . This is to say that the sefirot are all suspended in a manner in the word that is negligible בלימה
“They are all suspended on בלימה. The lamed is a letter in Chuchmah.  י  is in all .  The מ and the  ה become spirit from  which comes the governance of their offspring. The letter lamed alludes to sefirah Binah, which is in the sefirah
Chuchmah, represented by the letter בלימה    . ב  all included in Chuchmah, which is the letter י , and י is in all , and the מ and ה become a power from which issues the governance of their offspring . R. Azriel teaches that, “ten and not nine” sefirot “Safer Yetzera” means not to exclude Keter from the sefirot when counting upwards and also means not to  exclude Malchut when counting downwards. For both , “ten and not eleven” means do not include Ein Sof in the count of sefirot. The sefirah Malchut is sometimes called “Atarah” or “Ateret Yesod”. Rabbi Yitchak the Blind calls Malchut  “Memshallah” (rulership), it gathers and includes all the sefirot above it, ultimately it being the rule of The “Ayn Sof”. draw forth the
flow of existence from nothingness.

Rabbi Yitzchak the Blind writes that Sadeekem  in Israel , when they raise their hands in prayer , they raise their hands to the heights of heaven and  their ten fingers draw flow from the ten sefirot, to bestow blessing upon us.

For a fuller explanation of these charts, see The Creator and The Computer

More info -Isaac of Ako , R. Yitzchak the Blind’s Commentary called Kiryat Sefer,, R. Judah b. Barzilai, M. Ibn Ez r a , Arugat ha-Bosem,Ibn Gabirol , Mekor Hayyim,Saadiah b. Jo sep h Sefer ha-3Emunot we-ha-Deeot,Soloaon Ibn Gabi rol  Keter Malkhut,R. Asher b. David, Sefer ha-Yidhud, Kabbala, R. Abraham Ibn Ezra , Perush hat-Torah,Solomon Ibn Gabireal , Tikkun Middot ha-Nefesh, Sefer ha-Yibud, Rabba lat R. Asber b. David, Solomon I b n Ga b i r o l , Keter Malkhut, Ibn Shuib time R. Yitzchak, Kabbaiat R. Asher b. David,Moses Ibn Ezra in the name of Hermes Trismegistus  in Arugat ha-Bosem,Saadiah b. Joseph  Sefer Yezirah.Abraham Ibn Ezra , Sefer haa-Mispar,Sa adi ah Gaon, Ha- Emunot-vha-Deaot,So l o s o n Ibn Gabirol , Keter Malchut,H. Padaya Pugam v-Tikkun,Asher b. Davi d , “Perush shem hamforash”, David Kiahi , Sefer has-gorasla, Yitzchak of Ako , “Meirat Enyim”, Abrham Bar Hiyah , Hegyoan haNefesh, Saadiah b. Joseph  “Torat ha-Nefesh”, Abraham Ibn Hasdai , Ben ha-Malach we-ha-Nazir, R. Azriel of Gerona “Perush ha Kaddish”  and “Perush Yihud Hashem”, action of Divine Names in Sefer ha-Azamim,Saadiah b. Joseph Sefer Yezirah,Dunash Ibn Ta a i a Persush S.Y., Solomon Ibn Gabirol
Keter Malkhut – girei haKodeSh, Eleazar of Worms Sodei Razaya,Seder Rabbah deBareshith, Abraham bar Hiyya Hegyon hNefesh.

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