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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.



IF IT’S ABOUT MONEY ITS NOT FOR GOD
amazing astronomy background bright

Photo by Luck Galindo on Pexels.com

 

 

My intention is to share fundamental Spiritual Knowledge, Torah Kabbalistic knowledge, and to make this material as comprehendable and comprehensible as possible on both theoretical and practical levels.  Want to show you the tradition of the Biblical Prophets concerning the use of Kabbalistic techniques to reach states of “Ruach HaKodesh” (The Holy Spirit) and “Navua” (prophesy). techniques
ranging from Yichudim [Divine name unifications)  Practices involving Divine
Name invocations and the works of of  “Angels” or “Celestial
Beings” as they are so many they cannot be counted.
There are “sellers” out there who want to conjure up a vague “new-age” sense of mystery and call this “Kabbalah”.

They are putting out “Kabbalah books” “Kabbalah Jewelry,” , “Kabbalah Reiki” etc….. uppermost in their minds is
dollar-grasping

what these folks are offering is NOT “true Kabbalah,”

There are many individuals out there who are
seeking something of spiritual value,

and are being offered nothing of value and are being cheated out of their money and worse they are truly seeking wisdom to ascend spiritually and they may even thing the “fake kaballah” is all there is and they “miss the boat”.

Purely spiritual wisdom and powers of Holiness are NOT for sale , but they are a privilege to get to. If the offering of Spirituality is limited to a offer that can only be attained by Money then by its very nature its false.

especially to day when the world has fallen to  such a low spiritual place

and one can give the wisdom away as a PDF and SAVE LIVES

HORDING MONEY IS NOT WHATS MOST IMPORTANT

In order to open yourself to the requirements of Kabbalistic study . You will need to surrender the “me,” the ego, and remove arrogance.

If this can be accomplished a celestial “Maggid” (Spirit teacher – non physical) will than be able to use your mind to expound and explain to you spiritual concepts . But the arrogant cannot hear !

THIS AINT ABOUT MONEY — THIS IS ABOUT FREEDOM

ITS FREE—ITS FREE—ITS FREE—ITS FREE—ITS FREE—

YOU JUST WILL NEED TO DO THE WORK TO “GET THERE”

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3)The Souls speak
4)”The Owner’s Manual to the Soul” Part 1 The Gate
5)“The Owner’s manual to the Soul” Part 2 THE KABALLAH
6) “The Message”
7)The Book of the Angel Mattatro”n
8)“Book Of ELOHEME”
9)“Teffilin The Owner’s manual”
10)THE MYSTICAL HOLY SHABOT
11)“The Divine structure of unfolding of Heaven and Earth”
12)”The book of   יהו”ב  Yhv”h
13) “Markava”  The Divine chariot

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BLESSINGS OF SHALOM-PEACE FROM JERUSALEM

 



ALL THE LIGHTS

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To help aid the novice, the beginner  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.

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 Ruach  is 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. Ein Sof refers to God’s infinite light, before the beginning of the creative process. It is the infinite light which emanates from God’s very essence.

The 10 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..

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.

Shekhinah is the Divine presence

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.  Here is God’s specific will and plan to emanate the “worlds”; by the lights that are emanated from the “ears,” “nose,” “mouth” of  Adam Kadmon.

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)  corresponding 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  emerge out of God’s infinite light and culminate in our finite physical universe.

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.  The world of Atzilut is in a state of perfect and eternal rectification. This is not the case with regard to the three lower worlds, which require our Divine service on earth to redeem the falling sparks of Divinity in them and thereby bring them to a full state of rectification

Beriah Beriah is the world of creation. It is the world of the level of soul called “Nashamah”. Here the initial ethereal “substance” of creation emerges out of pure nothingness.  The  world of Atzilut is a world of “non-existence” (ayin), the world of Beriah is one of “potential existence” (yesh). This state of being is referred to as “formless matter” (chomer hiyuli). The world of Beriah is the spiritual abode of the serafim (“fiery angels”). These are the angles that the prophet Isaiah saw in his vision of the Divine chariot. These are the angles that exclaim  to God: “Holy, Holy Holy is the God of Hosts, the whole earth is full of His glory.”

Yetzira, or formation. Yetzira is the world of spiritual entities, angels. Here resides the level of soul called “Ruach”. The  angels belonging to the world of Yetzirah are the chayot hakodesh (“the living creatures”). These are the angels which Ezekial saw in his  vision of the Divine chariot. These angels are in a continuous state of “run and return,” the essential life dynamic  of continuous movement.

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. This the world of the animal soul called Nefesh. The world of Asiyah (in particular, its physical dimension) is referred to in Kabbalah as “the world of celestial spheres [galgalim].The class of angles whose abode is the world of Asiyah are the ofanim (“the wheels of the chariot”).  Both the ofanim and the chayot hakodesh  share the attribute of aspiring upward, toward the level of the serafim in their Divine service “with great noise.” They proclaim together: “Blessed be the Glory of God from His place.”

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

אהי”ה – Ahyh  – Sefirah Keter divine will

י”ה– Yh- Sefirah Chuchmah wisdom creativity

יהו”ה – Yhvh -Sefirah Binah and Teferet Divine Understanding and balance

א”ל– Al  -Sefirah Chesed Kindness

אלהי”ם -Alhym – Sefirah Givurah severity restriction

שד”י – Sdy –  Sefirah Yesod Gateway of all the energy

אדנ”י– Adny  Sefirah Malchut, This name manifests the Divine presence

Parsha Masay

The eyes, ears, nose and mouth are 7 windows by which the soul ascends by 7 types of herbs. They all illuminate aspects of chuchmah. They are Nard which is Chesed of Chuchmah, Safron-Givurah, Calamus-Teferet, Cinnamon-Netzauch, Frankincence-Hod, Myrrh-Yesod, Aloes correspond to Malchut of Chuchmah. Herbs are conduits of angels Ofanim Chayot and Caruvim. Gold is something above, copper below and silver is in between filling the gap. Rabbi Avraham Abulafia teaches in Aor haSachel that Hashem chose Aravot (the heaven) of all the gilgullim (spheres) it is here He chose to set his כסא (thrown). Of all the stars of heaven he chose the sun, and from all the yesodot (elements) he chose fire. Of all metals He chose gold. Of all the trees He chose the Date palm tree, of all animals the Leviyaton, of birds the Eagle, of all beast the lion.

The oar Ha Chyim taught that “kayin” knew of the arms and feet of the earth. So he didn’t need to lay a hand on Abel to kill him. The four sides of the shechina (Divine presence) are according to the four flags of the “midbar”, and so are there four groups of Jews safardim, askanazim Catalonians and Italians. Cohen cooresponds to tohu, Levi to Vohu and Yisrael to chosech (darkness). All yisrael nourish from a light that is so bright it appears as darkness. The lights are revealed by raising up sparks through mitzvot and acts of kindness. Then new lights decent from above to the nefesh ruach nashama chayah and Yachida (levels of the soul) to each man accordingly. The main rising of sparks is by “tikun” (fixing) of the central piller. “Avodat haKodesh” (Holy works) makes zivug of Teferet (Balence) in Malchut (revelation of Divine presence in the earth), and flows rachamim (mercy) to sweeten “din” (judgment). The Nefesh of the sadeek (Holy person) creates the world. According to the Yesod (Gateway of energy) of their Nashama there is eminated their cavana (intentions) on the world, and by this we say Hashem (God) rules. This is the manuchah (rest) of sadeekem. By this they will inherit olam Haba. As the way they live now is from the Histashalut (unfolding of energy) from the “great Shabot”. The nose of the Shechinah (Divine Presence) has in it 370 lights. These sweeten its givurot (forces of restriction). Then there is found manuchah (rest). 370 lights are 300 of the first 3 sefirot and 70 lights are the 70 midot of 10 sefirot each. Hashem has pleasure through “Avodat Yisreael” when when they do His will, He is with them in the 6 “midot” (attributes)of love, fear and the beautiful sparks in the praise of Hashem in “devecut” (cleaving). Count from the world of Bina which is “oneg” (delight) the 7 “midot” till Yesod, then Malchut is called “bat Sheva”. (Count the quality of your avoda, until being complete in all 7 attributes). From the service of sadeekem doing mitzvot (commandments) and misim tovim (good deeds) its like there is made “nachat ruach” (a joy of spirit). there is made a tikun in the “mesach” (the screen filtering the light) that descends dressing in a garment drawn from the rekia (firmament). The light from above “oar yosher” (light that comes down) dresses in the sparks rising from below called “oar chozir”(sparks of light returning to its source rising). Moshe increased praise for Yisrael, becouse of this they merited to receive the Torah. Even if they were in a place of tuma (impurity) that the angels were afraid to enter they went out with a high hand. Always the Shechinah is in the sin of her children dwelling in their tuma so all the year without doubt one needs to purify themselves with water of Rachamim (Mercy) from Ima (Divine mother) by the middle pillar יהו”ה, so you will be pure before Hashem. The oar ha chyim teaches the purpose of the various exiles is to gather isolated segments of sanctity scattered in various branches of the klippa (vessel of the other side of concielment). We learn from Rabbi Moshe Cordevero that exile is a lack of unification of the sefirot, causing a separation from “nanhaga” (divine providence). When there is not sanctified the name of Hashem but it is desecrated before the nations, heaven forbid, there dresses the spiritual supervisors of the nations upon the flow of divine light nourishing from it. This is the exile of the shechinah, but even in exile the light of noga (sparks) surrounds. This is ” I am exiled in your midst”. This is the secret of the ofanim, angels of asiyah (this physical world).

This world is full of all kinds of light you just have to get those sparks from all things taking them from even from there captured place giving power to the “other side”. Raising them then up to the Holiness you shall then Rejoice in the Spirit of Holiness. We shall then all go from our “masay” (Journeys) of Exile to the Peace of complete redemption with our Messiah quickly in our days !



CHART OF SPIRITUAL WORLDS (WHAT THEY ARE AND DO)
April 11, 2011, 8:14 am
Filed under: charts, kaballah, worlds | Tags: ,

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

 

HERE IS A CHART OF THE SPIRITUAL WORLDS

corresponding levels of the soul

levels of intellect

main sefirot of each world

numerical Relationship

organs of body energy focuses on

Letters of the Divine Name

Type of angel dominant

aspect of language

Spiritual powers

Main transmitting Divine Name

Holy soul

Sense

Aspect in Torah

Human powers

effect if damaged

main function

Main quality

More concerning function

Element dominant

kingdom dominant

Parzuf (spiritual face)

Rabbi Chayim writes, , “The sin of Adam with the Tree of Knowledge, Good and Evil was that he did not take form the Tree of Life, which is the wisdom of the Kabbalah. This was also the sin of the mixed multitude that said to Moshe, “You speak to us the Torah, let us hear it”. from the Tree of Knowledge, Good and Evil. Do not let Elohim speak with us, lest we die due to the secrets of the Torah”. The first Tablets,  came from the Tree of Life those theat Moshe brought down from Sinai), shattered. Instead they received the Torah from the Tree of Knowledge, Good and Evil, which is the Mishnah , the slave girl of the Shechinah. This is the cause of the destruction of both Temples, and this present, long and bitter exile

(Etz Chayim 2A)



Spirituality VS Religion
June 7, 2010, 11:30 am
Filed under: kaballah, Tree of knowledge, Tree of Life

The tree of knowledge of Good and Evil/ The tree of Life

The letter of the Law and the Spirit of the Law

The Basis foundation and purpose of religion, spirituality should be Coming closer to God, repentance or in Hebrew called teshuva (which literally means returning), but commonly today we find people think it  revolves around encouraging one to become more and more religious. The problem is that the definition of religion being emphasized is one of ethnicity and culture and has little if anything to do with real spirituality and drawing close to Heaven.

The two Trees (and their “fruits”) materialize as forms of information and knowledge (Dat) here on Earth.

Elohim (G-d) created the Heavens and the Earth. Elohi”m (God as found in the story of creation) in Hebrew is equal in numerical value to the Hebrew word for “nature” (HaTeva). G-d is found in what is natural and normal. We lost contact with this, became distracted and lost by our continual “eating of the forbidden fruit from the Tree of Knowledge, Good and Evil.”

It is said in the beginning, Eve and Adam ate of the forbidden fruit in the Garden of Eden. This story for millennium been viewed as being literal. Any such reading of Biblical stories is a terrible injustice. Fables and stories are appropriate for children and adults who never mature. Yet, for those who seek to discover truth and the reality, we have to “peel away the surface layers” in order to get fruit.

The two “Trees” in the Garden were not the kind of trees we know. The fruit of the trees was not an apple, fig, date or grape. Any reference to these by our Sages is purely metaphorical with the intent of teaching moral lessons, as did Aesop in ancient Greece. The Bible speaks with child-like simplicity. To those who have minds like children. Those who are more educated realize this and see through the fable-like language to the real essence of the story.

One tree is called the Tree of Life, the other is called the Tree of Knowledge of Good and Evil. If one eats of its fruit unprepared it brings death, Eating the fruit of the Tree of Knowledge becomes a poison if one does not first eat of the fruit of the Tree of Life. Obviously knowledge in and of itself is not a bad thing. All depends on the perspective by which we view and act upon this knowledge. Adam and Eve were commanded not to eat of the Tree of Knowledge, but they were never forbidden to eat from the Tree of Life.

If Adam and Eve ate from the Tree of Life first, they would have “lived forever.” They needed to properly connect themselves to the upper world, Aden and the source of life there, the Tree of Life. Then could have eaten of the Tree of Knowledge and it would have only been good.

Know, Adam in the Garden of Aden was not yet a being of physical form. His body was light. Made of what  we call energy. This energy body fed on energy. Energy is in thought, knowledge or (in Hebrew Dat) this essentially is the “food” of The Garden of Aden. The Tree of Life was the original source of this energy. The Tree of Knowledge is the vessel for this energy. If one embraces first the source, the Tree of Life, then one can properly embrace the vessel, the Tree of knowledge. However, if one first embraces the receptacle before it is filled, one is left with an empty shell. One must first nourish from the source which is the secret of spirituality. Which is the “Spirit of the Law” , the Way of God. Otherwise all they have are empty rituals. The physical nature of religious law alone makes one drawn towards a physically materially orientated consciousness. Knowledge of the Tree of Knowledge of Good and Evil is information about the physical and spiritual laws that dominate and impose order in this world. Knowledge of the Tree of Life is information about the spirituality of the law all aspects of wisdom of the mechanisms behind the spirituality that supports and sustains  the existence of the many worlds.

Eve and then Adam were sucked into this physical plane by eating from the Tree of Knowledge unprepared to deal with it. They were not bound to the spiritual domain, Aden and its consciousness by eating the fruit of the Tree of Life, Spiritual consciousness. Adam and Eve were thus sucked down a vortex and into our physical world. Our conscious minds are essentially trapped here in this physical domain, and we grow to believe that this reality is the only reality. Thus we are stuck down here.

There is much more to the human mind than the conscious awareness of our brains. For although we were sucked down the black hole out of Eden and into this physical world, part of us  remains up there in our source domain. We call this part of ourselves, our higher selves. It is the surrounding lights of our souls. We experience this within our lower selves as the unconscious part of our human minds.

Heaven has not abandon us. Although we were not bound to Aden, there is a way back.

Heaven lowered us a life preserver. This is Torah. The Torah is the fruit of the Tree of Life it channels into our world the power of Aden. It opens a doorway, like a ladder through which movement, communications and the passage of knowledge can occur. This is the ladder that Jacob saw in his dream. And this is the meaning of the verse that says about Torah that, “it is a Tree of Life to those who hold on to it.”  one has to grab it and hold on tight; only then can one use it to climb up and out.

The most important pursuit anyone can be involved with is the active Development of one’s spiritual awareness. philosophical religious pursuits of many schools have blinded eyes from seeing and pursuing what is real. They see religion but they do not see and  actualize. We see extremism of all types. Because they do not know the way to accomplish the desired goal of connection with Heaven. So many are trying so desperately to become so Heavenly-minded that they end up no earthly good at all.

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The Divine structure of unfolding of Heaven and Earth
March 3, 2010, 10:10 am
Filed under: depth kaballah, kaballah, parzufim | Tags:

What follows is from the author of this Blog’s new book

“The Divine structure of unfolding of

the

Heaven and Earth”

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 Ruach  is 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 10 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..

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 reveal.

Shekhinah is the Divine presence

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)  corresponding 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 :

אהי”ה – Ahyh  – Sefirah Keter divine will

י”ה– Yh- Sefirah Chuchmah wisdom creativity

יהו”ה – Yhvh -Sefirah Binah and Teferet Divine Understanding and balance

א”ל– Al  -Sefirah Chesed Kindness

אלהי”ם -Alhym – Sefirah Givurah severity restriction

שד”י – Sdy –  Sefirah Yesod Gateway of all the energy

אדנ”י– Adny  Sefirah Malchut, This name manifests the Divine presence


PARZUFIM

General Parzufim

There are 5 parzufim of Atzilut. Each contains 5 parzufim. Each has 613 parts and is in the image of man.1 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. 2 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.3 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.4 Rabbi Shalom Sharabi teaches מה חדש went out to make tikun of All the parzufim of Atzilut cleansing Atzilut of Nikudot. Making klipa Noga of Atzilut (real soul food-מה חדש 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 וה =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.5 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) 6 There multiplies on the face of the earth 12 פנים (faces), 12 Holy parzufim to the Nashamot.7 Each parzuf is made of all 5 making a total of 25 parzufim.8 Each of these 25 pazufim is made of 5 parzufim making a total of 125.9 All Parzufim of Bria, Yetzera and Asiyah go out of Zu’n of Atzilut.10 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.11 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 וה.12 There are names of י ה וה in Binna, Z’a and Nakavah. They are drawn from א ל ה ים . Every י ה וה is the aspect of eyes. This is the idea of round letters.13 After tikun the source of בן 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 מה . מה is the Yesod of “duchrah”. מה goes out of the forehead of A”k. This is the idea of dominance of the Nashama.14 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 עב Chuchmah and סג Binna of A”k. These give birth to מה 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.15 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)16 A”k is one י ה וה , its brain י is עב. Its ה is the ear of A”k and reaches till the feet, it is סג.. The ו is מה and goes out of the forehead of Ak. The final ה is בן and is “Nikudim”.17 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 מה of A’k this is the גר of Nikudim. בן 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.18 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 .19 All 5 Parzufim of Atzilut is only the aspect of “6 corners” compared to A’k, being all from מה 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. האל יהוה 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 עב 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. The Chassadim are called “stomim” (closed) above the chest of Z’a are covered in the Yesod of Imma. The Yesod of Imma is as a tent or “succah”.20

  1. 1Yadid Nefesh

  1. 2Arba Maot Shekal kessef p.20-Ar’i, Rachavot HaNahar p.47

  1. 3Patachy Chotam p.251

  1. 4Shomer Emunim p.137

  1. 5Nahar Shalom p.110

  1. 6 “              “      p.131

  1. 7Aor Yakar Vol 2 p.232

  1. 8Machsavot Betzalael, R. Shira  Debelski p.29

  1. 9 “                   “                                     p.53

  1. 10R.Semach Idra p.97

  1. 11Shomer Emunim p.131

  1. 12Rachavot HaNahar p.24

  1. 13Shomer Emunim p.135

  1. 14Adir Bimarom p.268

  1. 15Shomer Emunim p.36,37,41,71,73,77,80,99,123

  1. 16Arba Maod Shekel Kassef p.19

  1. 17Shomer Emunim p.139

  1. 18Rachovot HaNahar p.36, Rabbi Nachman’s Stories p.374

  1. 19Nahar Shalom p.197

  1. 20Mhl p.5,sulam on zohar Chadash Vetchanon p.5

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WITH THE DIVINE NAMES THE GOD IS ALL WAYS CREATING THE WORLD LIKE SPLITTING THE RED SEA
January 29, 2010, 12:48 pm
Filed under: 72 names, Angels, Divine names, kaballah, moses, secrets

These are the 72 names

Parsha Bishalach                                        Bs”d

Some people never learn. You would think after all those plagues in Egypt Pharoe would give it up all ready. But no, he evidently did not have enough so he pursues after the children of Yisrael into the desert and right into the sea where all his chariots and men come to their final resting place buried under the water. Some people never learn.

Yet for Yisrael it was not easy either. They stood at the lip of the sea fearing their destruction from the advancing chariots. The water would not split for them until Nachshon Ben Aminadav jumped in. One just has to have the determination to go for it, and then the result will be accomplished. As at the sea. Moses invoked 72 names to split the water of the sea but someone still had to jump in. Heaven has may blessings for you, but you need to do something about it.

Moses was the only prophet to receive prophesy from the masculine aspect of GOD. All else received from the feminine aspect. Rabbi Nachunya’h Ben Hakannah teaches Moses was from the “smittah” (time period) of Chesed, which has already passed. As now is the “smittah” of givurah. So he asked “why do you bring me here?, I’m from the place of rachamim (mercy) without yetzer hora (evil inclination) or sin ”. Bina (Divine understanding) responded “ I bring you for the need of the world, to take Yisrael out from Egypt, to bring 10 plagues, and have Yisrael pass through the sea on dry land, and to bring Yisrael to Sini to receive the Torah. You have the power to deliver them as you are from the smittah of Chesed.” No matter where you came from, what ever background you have GOD’s will is for you. By its force you can fulfill His will. There may be obstacles to overcome. As its taught. Uz”a was the angel over the reed sea He descended to complain against Yisrael. Even with all the obstacles one must just jump into it. Its said at the splitting of the reed sea a slave saw more then the Prophet Ezekiel. Yisrael saw at Sini what the nations have never seen.

Our parsha Bishalach is in the second book of the Torah called in the holy tongue “smot” meaning names, while it is usually translated as Exodus. This parsha has 3 verses in a row each having exactly 72 letters. From these 3 verses are assembled 72 three letter names of Divine power. It was by these names Moses was able to split the waters of the sea and cause them to stand like a wall. Even when the physical nature of water is the opposite of this. This allowed Yisrael to walk then across the sea on dry land. Also each of these Holy names has specific qualities one name pushes away evil, another draws mercy from the highest place and another helps one receive secrets. It is by Knowledge of the name of GOD that Yisrael is distinguished from the nations and given a role directing Divine providence instead of being passive recipients.

In the Book Brit Minuchah it states Now there are few Mikubalim , but there has not been diminished or interrupted the flow or power of rulership in the world. The Mikubal is not lacking in His power of rulership. The flow is free to all who have emunah. But to those of little faith, they must pay with merit. The guarding angels are the merit. By them one enters the Markava (Divine Chariot), or is prevented. They are the limits. Rabbi Moses Cordevero teaches Sarafim Chayot and ofanim (levels of angels) were only created to help even if they are masters of “sarim” (supernal supervisors) and song they help men. Breath dresses in the words of tefila in segulot (supernatural powers) of arrangement of the words in ”kavana” (intention) if breath and voice with out speech. The name Yhv”h it is not our custom to pronounce in its own letters, but we do so with Ahy”h. This rides on our voice. By this is built yichus (relationship) on the names. And this is the elevation of elevations. Becoming a master of the names and working in them. The way of the voice of Yhv”h its work is revealed. This is the elevation of elevation. It is closed and concealed, not revealed. Because if one becomes accustomed to contemplate it in its letters there is Revelation of the markava, but this is hidden. So it is not pronounced, but it is the power of ruling is of the highest elevation upon all the world of Atzilut. If it were pronounced it would rule all the sefirot that are comprehended, but this is not so. It rules all in a hidden way. But Ahy”h guards upon the Hosts of the hachel (palace) proper to guide showing revelation of the Emanater. Pronounced shows concerning works that will be accomplished in the future, now and what has already passed. This thing cannot be comprehended at all, but it is a concealed thing.

Concerning the Teferet (balance) of invocation of Divine names the Ramcha’l teaches that in order to work a name a man must remember the name of the illuminary to arouse its light, and its angel from it who goes over to do its work. The work is the ruling of GOD and the name causes its arousal. The light of all your learning shines in your “tikunim” (fixings) filling all the Divine names. Rabbi Rosin teaches Love of Yisrael is a segulah (miraculous power) itself to draw into the letters and permutations of Holy names to illuminate and flow by way of avoda (divine service). GOD created the world in His Name, and rules it in His Names. So pray and by the purity of your observance of the Mitzvot from selfless dedication we will merit to see soon all our enemies destroyed and the Arrival of our righteous Mashiach in mercy quickly in our days.

After seeing so much Divine at the sea. It seems many did not internalize the experience. Sometimes understanding and seeing is not enough as after the splitting the sea the people still did not trust in GOD enough to believe and trust the that He could provide them with water. Another miracle was required, Moses had to make Bitter waters fit for drinking. He did this by throwing a tree in the water. By “throwing” the Tree of life (Torah) into the waters (anything you do) they become fit to drink. So do everything for the sake of heaven.

Then comes the Manah, the bread of heaven. Thus by this order of events we see that if you sweeten the bitter waters of this world (raising the sparks), revealing GOD in the world. By this is sweetened the forces of judgment. And one comes to live in a world that is like all Shabot in a sense. So the next command in our parsha is Shabot.

Towards the end of the parsha is the 3rd incident with water. Moses there needs to draw water from a rock. It is here Moses becomes angry with the people and hits the rock. It is said because of this Moses could not enter Aretz Yisrael. This is a pretty strong warning against anger. Its said the water Moses brought out of the rock was Torah for the “Erev Rav” (mix multitude) as taught by the Ar”i HaKodesh in Safer Lecutim. We see this “tikun” (fixing) even for Moses was a difficult matter. But they must be dealt with as the event following water from the rock is the Attack from Amalak (the innate enemy of GOD and his people). But the parsha concludes with GOD promising Vengeance on Amalak and may we see it soon with our righteous messiah.