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Where kabballah came from
January 22, 2020, 4:08 pm
Filed under: Judiasm, Kaballa of the Ari and Zohar, kaballah, Uncategorized

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Three and a half thousand years ago an event occurred in an empire at the edge of Afrika that would have a major impact on the lives of every single human being that has lived since and will yet live on Earth. The Creator of the Universe gave three million newly freed slaves from the corrupt Egyptian civilization of the time a glimpse of His infinite reality.

The three million terrified former slaves, known as the Hebrews, begged their leader Moshe to intercede on their behalf since it was inconceivable to them that they could possibly survive the slavery. The Creator consented and Moshe proceeded up Mount Sinai, where he received the Torah straight from The Holy One, Blessed Be He.

The Torah thus became God’s direct communication with the People of Israel and through them to the rest of the world. What Moshe brought down in physical form was a written text divided into Five Books. He also brought with him two other vitally precious treasures.

The first was an oral explanation of how to perform and integrate into our lives the Commandments (mitzvoth) enumerated in the written Torah. This was passed down through the generations as The Oral Tradition and survives to the present day as The Talmud.

The second treasure was the key that unlocks the deepest mysteries of underlying metaphysical truths about the nature of Creation and The Infinite Creator, hidden in the words and the very letters of the Written Torah.

This key was also passed down through the generations, but only to a restricted chosen few in each generation. These spiritual giants, who exist in every generation, preserved that which gradually over the centuries they refined and revealed through the written word. Their efforts brought forth more than three thousand texts in print alone, which today comprise that which is collectively known as “Kabbalah.” (Hundreds more exist in manuscript form in private collections and libraries scattered throughout the world).

The Kabbalah has been compared by many to the modern science of physics. What physics attempts to do is to explain the substance of the universe (i.e. Creation) and how it works. It is both a theoretical science and a practical science.

The science of Kabbalah also explains the basic nature of Creation and has two aspects as well – one theoretical and the other practical. Not surprisingly, most of the discoveries being made in Physics today coincide with what we already know from Kabbalah.

The word “Kabbalah” itself comes from the Hebrew root word “kabal” which means “receive”. The implication is that the knowledge of the Kabbalah is “received” by the scholars of each generation from those of the previous generation, reaching all the way back to the original “receiving” by Moshe at Mt. Sinai from God Himself. The Mishna says that “… Moshe transmitted it (the Torah) to Joshua, Joshua passed it on to the Elders of Israel, the Elders transmitted it to the Prophets, the Prophets to the Men of the Great Assembly, etc.”

Moshe, being the master of all prophets that he was, understood the Torah completely. He was the perfect vessel to receive the complete knowledge contained within the Torah, including its deepest mysteries. Thus, the Mishna in Tractate Avot (Fathers) says that “Moshe Kibel (received) Torah” because he was the original mold from which all future prophets were to be formed. His was a complete and perfect kabbalah of the prophetic message from The Creator.

In the Book of Numbers (27:20) it says that when Moshe handed over the reins of leadership to Joshua, God told Moshe to “Invest him (Joshua) with your spirit….” Therefore when it says that he “…transmitted it to Joshua, etc.”, the Sages of the Talmud explain that Moshe gave Joshua the necessary methods and disciplines for entering into a prophetic state; the “keys” for acquiring — “receiving” — prophecy. This is the tradition of Kabbalah.

During the ensuing period of the Prophets, the secret of Kabbalah were guarded by the Master Prophets of each generation and taught to a select few disciples. With the closing of the period of the Prophets about to come to an end as the destruction of the First Holy Temple drew near, the prophet Ezekiel was shown a fantastic vision called “Ma’aseh Merkava” (the Workings of the Chariot). In this powerfully intense vision, Ezekiel is shown (and thereby we as well) the secrets of The Creation or, in other words, the Kabbalah.

Although the words are words of mystery and hardly understandable to the uninitiated, it is the first time that these secrets were committed to ink and parchment. In Tractate Chagiga in the Talmud, the Sages of Blessed Memory instruct that, “The Ma’aseh Merkava may be taught only to individual students one at a time and they must be wise, understanding with their own knowledge.”

With the Roman Conquest and the ensuing destruction of Jerusalem and the Second Holy Temple, continued the long exile and dispersion until this day.

Realizing that there was a great danger that the Oral Tradition (including Kabbalah) could be lost with the scattering of the Jewish People, it became apparent to the Sages that it would have to eventually be committed to writing.

Under the leadership of Rabban Yochanon ben Zakai, the Sages began to gather and consolidate all the accumulated Oral Torah knowledge.

In the year 130 C.E. the Jews of Eretz Yisrael could no longer tolerate the outrages perpetrated by the Roman oppressor and rebelled. With Rabbi Akiva as the spiritual inspiration and Simon Bar Kochba as the military leader, the Jews actually succeeded in expelling the Romans. For three years the Land was free. But it was not to last.

The Romans returned and ruthlessly re-conquered the Jewish Homeland, this time setting out to completely eradicate all trace of this bothersome stubborn people. The land of the Jews, Judea, was renamed Palestine after the ancient Philistines

As the Romans re-conquered every town and village they rounded up all the Jewish residents brought them to the coast and put them on any boat to come along to be sent to wherever in Empire the boat happened to be going. In addition, the study of Torah and the performance of its mitzvos became forbidden in the Land of Israel but not elsewhere in the Roman Empire. Living life as a Jew was easier elsewhere than in the Land of Israel itself. Thus was the scattering of the Jewish People complete.

As a result of these persecutions the Oral Tradition brought down to the Jewish nation from Mt. Sinai, in particular the Kabbalah tradition, was in danger of being forgotten or, even worse, changed and twisted to accommodate the perceived needs of every local community of Jews.

To preserve Jewish identity and survival as a people at all the Oral Tradition would have to be consolidated, organized and written down. Rabbi Akiva started the process of consolidation and organizing. He wrote down his “received” tradition and gave it the name “Sefer Yetzira” (Book of Formation).

Three other main pillars of the Kabbalah were also committed to writing during this period of persecution, violence and upheaval; Sefer Bahir (Book of Illumination) by Rabbi Nehunia ben Hakanah, Pirkei Hekhalot Rabatai (The Greater Book of Divine Chambers) by Rabbi Ishmael ben Elisha and The Zohar (The Book of Splendor) by Shimon bar Yochai (Rashbi).

The Zohar, in particular, became the primary source for the study of theoretical Kabbalah. It was said to have been revealed to Rashbi by the Prophet Elijah while Rashbi and his son were hiding from Roman persecution in a cave for thirteen years.

When it became clear that it was safe to emerge, Rashbi and his son established a school of Torah with the main emphasis on the closely guarded Secrets the of Torah (i.e. Kabbalah). This school survived for many years after the death of Rashbi and seventy years later, his disciples and students wrote down his most important teachings which then became the main body of what eventually was called The Zohar.

For more than a thousand years, what we today call The Zohar consisted of volumes of notes and writings handed down from the Rashbi and his disciples and kept from the general public by a small secret society of Talmudic scholars which through the years had grown from the original school of the Rashbi.

Finally in the mid-Thirteenth Century CE, one of the greatest Kabbalists of all time, Rabbi Moshe de Leon had the privilege and task of editing and finally publishing The Zohar as we know it today. Enough was already known of Zoharic literature by the great scholars of the time that it gained acceptance as a valid understanding of Torah with few objections.

Since the publication of the Zohar, two other periods of Jewish history have produced major developments in our understanding of Kabbalah.

In the sixteenth century CE, the city of Zefat in northern Israel became a magnet for great rabbis and scholars of Kabbalah. The greatest among them was a young and brilliant scholar born in to Ashkenazi parents in Jerusalem and sent to live with his uncle in Egypt where he was taught by the famous Torah scholar, R. Bezalel Ashkenazi, author of the Shita Mekubetzet.

The young genius’ name was R. Yitzhchak Luria, also known as the “Ari” (acronym for Adoneinu Rabbi Yitzchak). After years of study and seclusion in Egypt, he was told in a dream by Elijah the Prophet that his time was limited and he needed to go to the Land of Israel to give over what he had learned. In 1569 CE he arrived in the holy city of Tzfat and within a short time gathered around himself an illustrious circle of disciples who included R. Yosef Caro, author of the Shulchan Aruch, and R. Chaim Vital.

At the time of the Ari’s arrival in Zefat. Chaim Vital was already well known and respected as a great scholar of Torah and its secrets. Upon meeting the Ari for the first time, the Ari said that his whole purpose in learning and teaching was so that Chaim Vital would learn from him and become his disciple. And so it was. Over the next two years the Ari spoke volumes and Chaim Vital took copious notes. In those two short years the Ari managed to transfer to his devoted disciple the entire wealth of his knowledge, creating a revolution in Jewish thought that has reverberated throughout the Jewish world to this very day.

Upon his sudden passing in 1572 CE, the Ari conferred onto his beloved disciple, R. Chaim Vital, the momentous task of organizing and codifying all he had been taught.

The Ari’s brilliant understanding of the Zohar and all the rest of the Kabbalah, set forth by R. Chaim Vital, made it more accessible than ever before. Through his Holy genius he had been able to systematize and create a context for the esoteric knowledge found in the Zohar and all the other metaphysical works of Torah. Ever since, the Lurianic system of Kabbalah is by and large the most common way of understanding the secrets of Torah.

Today more than ever before, the sacred world of Kabbalah is of central importance in our day-to-day lives. Kabbalah provides a practical guide for living. As a description of God’s physical creation, with modern discoveries in physical sciences corroborating with increasing frequency accepted ancient truths revealed to us in Kabbalah, it has become the ultimate tool for understanding God’s world and the true meaning of Torah as God’s revelation to His world. Combined with the learning and doing of the Torah’s Mitzvot, The Way of Kabbalah will bring the final redemption and the coming of the Holy Messiah, may it happen speedily in our days.



Log bOmer- The passing away of Rabbi Shimon ben Yochai
May 11, 2009, 10:21 am
Filed under: Kaballa of the Ari and Zohar | Tags: ,

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Rabbi Shimon was a incarnation of Moses and came to the world to reveal the Secrets of the Torah

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Rabbi Simeon ben Yochai together with his son Elazar hid from the Romans, first in the Beth Hamidrash (House of Study) and later, whcn the danger became even greater, in a cave.

At the entrance of the cave, a carob tree started to grow, and running water started to flow. Thus, in a miraculous way; both father and son were sustained throughout their stay in the cave for thirteen years!

During these thirteen years, Rabbi Simeon ben Yochai and his son studied the Torah continually and they delved into the deepest secrets of the Torah and of G-d’s creation.

On emerging from the cave after an absence of 13 years, Rabbi Simeon ben Yochai became even more famous as a holy man and great Tanna (Teacher). They went to Tiberias to cure themselves in the warm waters of that town, as their physical condition was very poor due to their continued stay in the cave.

Tiberias was then considered to be an unclean town, as it was held to have been founded (by Herod Antipater – a grandson of Herod the “Great”) on the site of a cemetery. When Rabbi Simeon ben Yochai and his son were cured by the hot springs of Tiberias, as a sign of gratitude they occupied themselves with finding out which part of the town was unclean, and they declared the rest of the town to be clean and therefore habitable even for Kohanim (Priests-who are not allowed to become defiled by the dead).

ZOHAR

Rabbi Aba said that after Rabbi Shimon uttered the word “life”, all his words ceased. The light in the room was so great that Rabbi Aba could not look, and two voices were heard saying “For length of days, and long life”, and then, “He asked life of you”. We are told of the miraculous events that happened during the rest of that day. Rabbi Aba said, the holy luminary barely finished uttering “life,” when his words ceased. I was writing and was about to write more, yet heard nothing. I did not raise my head, because the light was great and I could not look. I then trembled and heard a voice calling and saying, “For length of days, and long life…” (Proverbs 3:2), AND THEN I heard another voice, “He asked life of You…” (Psalms 21:5). All that day the fire did not cease from the house and no one reached him for they could not because of the light and fire that encircled him. I was prostrated all that day on the ground, crying loudly. After the fire was gone, I saw that the holy luminary, the holy of holies, was gone from the world, wrapped around and lying on his right side with a smiling face. Rabbi Elazar his son rose, took his hands and kissed them, while I licked the dirt under his feet. The friends started crying. Rabbi Elazar his son prostrated three times and could not open his mouth. He then started saying, Father, father, there were three that BECAME one again.

THAT IS, THERE WERE THREE GREAT MEN IN THE LAND, RABBI ELAZAR, RABBI SHIMON BAR YOCHAI HIS FATHER AND HIS FATHER-IN-LAW RABBI PINCHAS BEN YAIR. NOW RABBI ELAZAR IS ORPHANED OF HIS FATHER-IN-LAW AND HIS FATHER RABBI SHIMON AND ONLY ONE REMAINS IN THE WORLD. NOW, AFTER THIS GREAT TREE IS GONE, UNDER WHICH THE BEASTS OF THE FIELD USED TO WALK AND IN WHICH BOUGHS DWELT THE BIRDS OF THE SKY AND WHICH HAD FOOD FOR EVERYONE, NOW the beasts will wander and the birds THAT USED TO DWELL IN ITS BOUGHS will sink into the chasm in the great sea, and the friends, INSTEAD OF THE FOOD THEY RECEIVED FROM IT will drink blood.

Rabbi Chiya rose to his feet and said, Up until now the holy luminary used to protect us. Now is the time to strive to honor him. Rabbi Elazar and Rabbi Aba rose and took him to a bed made like a ladder.

Who has ever seen such confusion of the friends! The whole house emitted good fragrances. They raised him on his bed, and none served him but Rabbi Elazar and Rabbi Aba. Bullies and armed people came from the village of Tzipori.

They WANTED HIM TO BE BURIED THERE AND CAME TO TAKE HIM BY FORCE. They thought his merit would protect them.

The inhabitants of Meron drove them away and shouted at them in their multitudes, because they did not want him to be buried there,

BUT WHERE THEY THEMSELVES LIVED.

After the bed left the house, it rose in the air and fire burned before it. They heard a voice, ‘Come and gather to the feast of Rabbi Shimon. “shall enter in peace to them that rest in their graves”‘ (Isaiah 57:2). . When he entered the cave they heard a voice inside the cave, ‘This is the man who caused the earth to tremble, who provoked kingdoms. How many prosecutors in the firmament are quieted today for your sake. This is Rabbi Shimon ben Yochai, with whom his Master glorifies Himself daily. Blessed is his portion above and below. How many supernal treasures await him. Of him it says, “But go you your way till the end be, for you shall rest, and stand up for your allotted portion at the end of the days”‘ (Daniel 12:13).

Rabbi Shimon bar Yochai,  Of Blessed Memory alone was given permission to reveal the great mysteries contained in the hidden teachings and to distribute free gifts (Zohar III:124b).

Prior to  Rabbi Akiva’s passing, this great teacher of the Jewish people summoned his two beloved disciples, Rabbi Shimon bar Yochai and Rabbi Meir baal HaNess. They asked Rabbi Akiva which of them would be replacing him. Rabbi Akiva said, “Rabbi Meir shall take over the position as head of the Yeshiva.” Then turning to Rabbi Shimon he said, “It is sufficient that your Creator and I know the level your greatness” (Talmud Yerushalmi, Sanhedrin 2).

Rabbi Shimon said, “I have the power to correct the entire world; I can exempt the whole world from judgment.” (Talmud Sukkah 45b).

Rabbi Shimon was leaving the cave where he and his son Rabbi Elazar had been in hiding from the Romans for thirteen years. They were talking about the righteousness which exists in the world when Rabbi Shimon said “It’s enough that you and I are in the world.” Another time he said, “I myself have sufficient merit for the entire world.” (Talmud Shabbat 33b; Sukkah 45b)

These teachings only reveal a small degree of Rabbi Shimon’s greatness and give only a partial glimpse of the true benefit he brought into the world. This being the case, we celebrate the passing of the True Tzaddik, Rabbi Shimon bar Yochai. This in itself is a great wonder, an obvious contradiction. How can we celebrate and enjoy Lag B’Omer, when it recalls the day when such great good and benefit was taken from the world? What kind of celebration is this? On the contrary, we should rend our garments, as for the destruction of the Temple; as our sages taught, “The passing of a Tzaddik is more severe than the Temple’s destruction!”

Many miracles occurred when Rabbi Simeon and his son were in the cave, until Elijah the Prophet came and informed them that the Emperor had died, and they could come out into the open. They taught the Torah to many disciples, also instructing them in the Mystic science known as Kabbalah, revealing to them many secrets which now form the holy Zohar.

For hundreds of years the teachings of the Zohar were handed down from one generation to the next until a great scholar, Rabbi Moshe the son of Rabbi Shem Tov de Leon – who lived about 650 years ago, published the holy Zohar that Rabbi Simeon ben Yochai had compiled.

From that time on, the Zohar has been widely studied by the Jews, and is considered to be very holy. Many great scholars studied the Zohar and found it to be an unending source of inspiration to uplift the soul and to reach the loftiest heights in the service of G-d.

Rabbi Simeon ben Yochai died in Meron on Lag B’Omer, and his Yahrzeit is celebrated to this day. Many thousands of Jews with their children gather in Meron, in the Upper Galilee, where they spend the night and day of Lag B’Omer in prayer and study, and are inspired by the holy teachings of “Bar Yochai.”



Faces of God

                                    PARZUFIM

 

There are 5 parzufimof Atzilut. Each contains 5 parzufim. Each has 613 parts and is in the image of man. These parts include 248 limbs and 365 sinews. Each parzuf has 7 “Hachalot” (palaces). Each and every parzuf of A”k, Atzilut Bria Yetzera and Asiyah includes the parzufim called : Brain, Bone, Sinews, skin and parzuf Flesh. The 11 spices of incence coorespond to 11 gaps between the parzufim. Rabbi Yakov Abuchitzera teaches that there are 11 main sparks, curses, and spices in the incense and they correspond to Abba, imma, Yisrael Saba, Tevunah and the 7 sefirot of Zu’n of Bria Yetzera and Asyiah. 11 sefirot are 11 aspects of the kings who died. They are 7 from Zu”n and 4 from the back of Abba Imma and Yesoit. Rabbi Shalom Sharabi teaches מ”ה חדש went out to make tikun of All the parzufim of Atzilut cleansing Atzilut of Nikudot. Making klipa Noga of Atzilut (real soul food- חדש מ”ה made and makes the sparks rise) being The Nashama and its life force. Making Klipot Nogah of Bria of Good and Evil. So to in Yetzera and Asiyah. Purifying the 7 kings that died. They being ו”ה =11. As the “kidusha” in the klipa is devided into 11 aspects. These are 10 sefirot “penimi”, Being the Nashamot and the life force in them, And one “makiff ” upon them. Parralel to these are the 11 spice of Incense. All 10 of the sefirot is a complete parzuf except Teferet Dat and Yesod. Each of these includes 2 parzufim. So 9 sefirot are 12 parzufim. (Bina, Chuchmah, Dat-2 Chesed,Givurah,Teferet-2,Netzauch,Hod,Yesod-2) There multiplies on the face of the earth 12 פנים (faces), 12 Holy parzufim to the Nashamot. Each parzuf is made of all 5 making a total of 25 parzufim. Each of these 25 pazufim is made of 5 parzufim making a total of 125. All Parzufim of Bria, Yetzera and Asiyah go out of Zu’n of Atzilut. The 5 parzufim in Bria are as in Atzilut except Arich and Abba of Bria have only 6 corners, but Imma in Bria is a complete parzuf of 10 sefirot, She has only one “makiff”. Z”a of Bria has 2 “makiff”. In Yetzera Arich and Abba are in the aspect of only 3 sefirot on 3 sefirot . Imma, Teferet and Malchut of Yetzera each have only 6 corners. Imma of Yetzera has no “makiff”, Tereret has one “makiff,and Nakavah has 2. In Asiyah Abba is only a small point, but Arich is 3 sefirot included in 3 as the rest of the sefirot of Asiyah except Abba. This is becouse in Asiyah Arich is the middle pillar. All the parzufim must be refined as they are made of vessels and sparks of the 7 kings of “Olam Nikudim” that shattered to 320 aspects. Atzilut is shut in the “reshimu”. The world is according to vessels and not lights. From Yesod is the aspect of the body, inside is the soul. A”k of Atzilut, Bria, Yetzera and Asiyah is the tip of the י of 4 י ה ו “ ה. There are names of י ה ו “ ה in Binna, Z’a and Nakavah. They are drawn from א ל ה י “ ם . Every י ה ו “ ה is the aspect of eyes. This is the idea of round letters. ע”ב of A”k is from the head to the foot. ס”ג of A”k includes till the tammimand ears of A”k. Cooresponding to these makiff lights from the right ear of A”k, there goes out 10 lights penimi from the left ear of A”k. After there goes out from the nose of A”k lights dressing close and going out till swallowed in the beard of A”k. They are vessels but do not come together perfectly as a small חלל (empty space) is between them. These are the chitzon tammim of ס”ג of A”k are included in the יוד of יהו”ה. The middle tammim of ס”ג of A”k go out of the first ה”י of יהו”ה. They go out of the wholes of the nose revealing 10 sefirot penimi and makiff and the 6 below. 2 וא”ו of 2 ה are 2 sides of the nose, and a א is between making together a וא”ו. Light from the left nostril makes chaga”t of Zu”n (of A”k) a vessel of Chuchmah of aor makiff . ע”ב make changes through ס”ג from the ears of A”k. The Tammim of ע”ב of A”k go out the hair of A”k. Lights going out of the hair of A”k we have no permission to discuss. From the light of ס”ג of A”k there goes out the lights of the beard, ears,nose and mouth. ס”ג of A”k is from the ear to the belly. Lights of the mouth and nose are swallowed in the beard. Below on the left until the chest is made a chitzon vessel of ד of the back and this cooresponds to the makiff of the right. These are 7 vessels of Aor chozir. These are the 10 sefirot of nikudot (of A”k) called “rashut rabim”. They are in the aspect of iggulim alone. Each is separate from the other except the first 3 sefirot. The chitzon are more זך than the penimi.The nikudot of A”k stand between the belly and penimi. From the right ear of A”k goes out Aor Yashar alone, this Makif is bound with ה”י. This is the source of the 5 future Parzufim(all this is in A”k, before there emination). As 10 is the form ד”ו which is (form of) ה. These are 10 lights going out. מ”ה and ב “ ן of A”k dress to ס”ג and the tammim of A”K. Till the belly of A”k these are internal lights After tikun the source of ב “ ן is in Nakavah of A”k. From the Yesod of A”k goes a drop of “mym duchrin”, which is the secret of the name מ “ ה . מ”ה is the Yesod of “duchrah”. מ”ה goes out of the forehead of A”k. This is the idea of dominance of the Nashama. The Shomer Emunim, R. Argosi teaches that the essence of Godliness is ת פ ש ו (simple) It is not separated from Atzilut, as it is not divided.into portions. The Keter of A”k is א ח ד ו ת פ ש ו ת (simple unity). It has no relationship with any Divine names written in the Torah. Out of it unfolds a multitude of aspects. Keter of A”k is a vessel of Ayn Sof. It is as the parchment of the Torah is written on before any letters are inscribed. A”k is before all eminations. From the 10 sefirot of A”k are eminated 10 sefirot of Atzilut. The sefirot of A”k and Atzilut are all renewed completely. Its as lighting one candle as another. “kav Yosher” dresses in A”K. Light decends from A”k to Atzilut. There is a portion of Ayn Soff in A”k and not by “histosholut” (gadual unfolding), but only the Ayn Soff has power to create “yash-miAyin”. The Ayn Soff renews Atzilut, but to the Ayn Soff there is no changes or renewal. Ayn Sof is ר צ ו ן (will). A”k does have the aspect of vessels but they are of very fine light. With A”k is no aspect of “Zachor” or “Nakavah”. Also with Atik of Atzilut is no “Zachor” and “Nakavah” only face and back. Keter of Arich is Zachor, Chuchmah of Arich is Nakavah. Zachor and Nakavah do find their source in ע”ב Chuchmah and ס”ג Binna of A”k. These give birth to מ ” ה of A”k. The “penimi” and “Atzmut” of A”k we do not have permission of discuss or to be occupied in. Only what He eminates flowing through wholes and windows. These being the Ears , Eyes, nose, mouth and other parts of the head of A”k. In Ayn Soff and A”k there is no form at all. The Vessels of Atzilut have no limit or Measure, not a physical one. Their only restrictions are according to intellect. Before there was eminated A'”k there was Nothing. There was no aspect of ז מ ן (time). The sefirot of Atzilut are above “sedar Zamanim” (order of times). The sefirot themselves do not have the Existance of time “mammash”. Ketter is The Torah before creation of the world. This is Z”a. The 2000 years before creation are Abba and Imma. The light of Ketter in its source its face above and the rest of its lights in the secret of וא”ו it returns and spreads in the vessel of Keter in the aspect of mati lo mati (reaching down and not reaching). The lights enter and trace. This is the יוד which is male that dresses in the light of Chuchmah of the וא”ו in the meloy of the יוד is Nakavah. From the light that fell between them a vessel was made. Binna has י”ה as the meloy of יוד itself has Zachor and Nakavah. It does not include a vessel. Its order is like this

(female) דלת (Son of light)  וא”ו  (male) יוד . Like this (meloy) there is one vessel and in it are portions to every sefira, but the ד of the ה is divided to 14,000 years. From the Mouth and below is penimi of A”k. The form of דלת וא”ו יוד alludes to light standing to the right of the mouth. 2 forms of דלת וא”ו יוד being the chitzon part of vessel and penimiare standing to the left of the mouth (A”k). They extend down to the belly this is half of Teferet of A”k. The main part of this light is before A”k, but it does spread and go up. The nature of this vessel is switched to opposite , face to back. This is Akudim. From Yosher of A”k went our many lights going out from the ears,nose, mouth. Lights of the mouth of A”k are called “olam Akudim” (Malchut A”k). These are the lights of “yosher” alone, they do not have a aspect of “Iggulim”. There are lights from the eyes of A”k called “Akudim” these do have aspects of “Yosher” and “Iggulim”. These lights stand from the back of A”k until the feet and are called Nh”y A”k. (Light of the eyes of A”k is Chuchmah its עב of A”k, but at the feet its Nh”y from chuchmah of A”k) After 2 lights go out of the mouth of A”k (being ע “ב and ס”ג). They dress in and go out till the chest. This is at 1/3 Teferet of A”k. There there are vessels but they do not join them. The lower “tammim” of ס “ג is the secret of וא”ו that goes out of the mouth that reveals the 10 sefirot penimi and makiff of Akudim united. They are in one vessel. This vessel is from the 0 sefirot pennimi in the mouth of A”k, being malchut. In all these aspects of Malchut there goes out a light of one. First went out Malchut then went out Yesod till chesed adding power to נפשם that go out in the Yesod. These are all called Z’a after went out imma then chuchmah called Aba , them Keter called Arich. The י spreads out these lights called Malchut. All these 5 parzufim only have the aspect of Nefesh. Above them to the master of Nefesh is added Ruach, then Nashmah, Chayah until reaching Yechida. Then there illuminates 5 (parzuf) in Nakavah 4 in Z”a 3 in Imma 2 in Abba and 1 in Arich. All are Aor penimi. Here Zu’n stands face to face, Abba and Imma are lacking so are back to back. From the ה of the name light goes up in the mouth of A”k rising to its source, giving a correct portion to the Malchut is one י ה ו “ ה , its brain י is ע “ב. Its ה is the ear of A”k and reaches till the feet, it is ס “ג.. The ו is מ “ ה and goes out of the forehead of Ak. The final ה is ב”ן and is “Nikudim”. from אור חדש (new light) “penimi” of ב”ן goes out of breath from the belly. This is nikud cholum. From yesod goes out shurook to illuminate Chuchmah and Bina. The light of the eyes of A”k is revealed in the world of “nikudim” which is from the Belly of A”k and below. At the belly is מ “ה of A’k this is the ג “ר of Nikudim. ב”ן of A”k is the 6 corners of Nikudim. Then this light is channeled through the 8 dikna of the beard. The vessels that broke were from the eyes of A”k. Rabbi Shalom Sharrabi teaches that The “kav Yashar” dresses in Chuchmah and Binna of A’k through the parzufim. Including all parzufim until Malchut of Atzilut. Where there is made a מסך (screen-filter) that forms Atik of Bria. All parzufim of Bria receive from Binna of A’k, and Binna of Atzilut. This is Binna possessing in the Thrown. The lights decend throught the Parzufim dressing until Malchut of Bria where there is made a 2nd מסך. Z’a of A’k, Atzilut and Bria decend through the מסך to make Atik of Yetzera and all 5 parzufim of Yetzera. A 3rd מסך is made from Malchut of A’k, Atzilut , Bria, Yetzera. Through this מסך decends the 7 lower lights of Malchut of Yetzera which makes Atik of Asiyah and all 5 parzufim of Asiyah. This is the idea of Malchut possessing in a אופן . All 5 Parzufim of Atzilut is only the aspect of “6 corners” compared to A’k, being all from מ “ה of A’k and below (Atzilut is from the yichud of Abba and Imma of A”k, it is Z”a of A”k) . The 5 parzufim of A”k draw light of Ayn Soff for the parzufim of Atzilut.The Ayn sof illuminates until the first 3 sefirot of Yesoi”t. יהו”ה ה”אל is Arich Abba and Imma. Zu”n rises by tikun in Abba and Imma in By”a parzuf in parzuf. After tikun by Abba and Imma Zu’n rises to tikun in Arich. By this way is made all purifications until reaching their place in A”k. The 5 parzufim of Atzilut then can receive flow from ע “ ב of A’k, this is called revelation of “mochin” called “chayah”. This is when the Nashamot of Saddekem rise up to the belly of Arich of Atzilut. The ruach can rise to Nakavah of Atzilut, and the Nefesh rises up to Briah. The parzuf of Nakavah called Rachel begins in the back of the chest of Z’a where there stands the conclusion of the Yesod of Imma in Z’a. 5 Chassadim spread in Z’a from the Yesod of Imma which is at his chest to below, as there is the place of revealed Chassadim. From here its possible for the Chitzon to seize so its called “Atz dat”(This is the yesod of imma at the chest of Z”a-Atz Dat). Chassadim are dat of Z”a.