Filed under: chayot, Divine names, ice, markava visions, Merkava, mesach, ofanim, secrets, Succot, The throne, water | Tags: CHYOT, MARKAVA, Merkava, ofanim, sarafim
UPDATED June 1st 2016
It says in Zohar Tikunim :
Upon the foundation of the upper Markava stand the “Chayot” and the throne of the upper “Markava”. About it is said, “The tzadik is the foundation of the world” (Prov. 10:25). For the upper tzadik the hidden world exists. For the lower tzadik the revealed world exists. The holy “Chayot” make music with their wings.
There are 35 main memunim on everything they are Chyot, and 35 main memunim that are ofanim.
THIS CAN BE SAID
In some places it says the cherubs are Z’”A and Nukva, and other places say they are netzach and hod , and its also written that they are Abba and Ima. As we say the and these are words of the living God, so in truth the Caruvim are
in fact Abba and Ima, which are like Z”A and Nukva they never, ever part. They are also netzach and hod which enter into Z”A makings the “mochin” (brain) of Z”a. We also find Seraphim at times called “cherub”, this is when the “Cherub” in Beria. When a “Cherub” is in Yetzirah it can be referred as a Chayah, and when a “Cherub” is in Asiyah it may be called a Ofan.
Michael and Gabrael are Seraphim. the fourth chayah. The chayot Michael, Gabrael, Nurael, and Raphael are aspects of Metatron. He is the main Chayah, Michael, Gabrael, Nurael, and Raphael are manifestations of him.
Asiyah is the “ world of death.” Because of this , Ofanim the angels in Asiyah, have no life-force of their own. But flow of life-force descends from the Chyot of Yetzirah into the ofanim of Asiyah. This is the meaning of “ the Spirit of the
Chayah was in the ofanim” and “ the chayot, the ofanim followed; when the former moved, the latter moved, and when the former stop, the latter stop.” As the Spirit of the Chayah is in the ofanim
I hope you got these secrets as I had to take this one down. I was not permitted to post these secrets. It was too much. I will tell you what happened.
After I posted the Secrets that were here I went to change my shirt and as I put my right arm in the sleeve with tremendous pain in my arm. By the middle of the night it was unbearable. Never had anything like it before. I did nothing to strain my arm. I put Arnica on my shoulder on my shoulder, it is a great healing herb. The Angels I work with and evoke every day had become upset about what I had revealed and struck my. To let me know what could not be revealed.
I have learned my lesson. Here is some thoughts we should know about revealing secrets.
With the secrets of the Torah one must be careful. As the Zohar compares revealing secrets to one unworthy as revealing nakedness. This allows flow to the “chitzonim” (other side) heaven forbid. The wicked reveal secrets, it is as if they kill people.1 The desire to learn secrets of the Torah, Kaballah in particular is a great gift from Hashem (God). Yaakov Abuchitzera teaches that the Nefesh in a man is “elohot”, but עצמות (essence) of Hashem does not enter into man in this world until he removes his courseness and dresses in a spiritual garment so to be able to handle the light. One must be careful when entering into the Dat of “Misa Markava”. They must guard them selves as with those involved in this work the “sitra achra” (other side) wants to accuse above. If they are lacking in dat, or don’t have complete “emuna” they will be far from accomplishing this learning, his Nashama will not receive. If his Nefesh is not coming from a place of truth, these things will be far from him. But a Nefesh with a “tiva”, and complete emuna eats and is satisfied.2 A big secret in sitri Torah is to portion כבוד (honor) to the last attribute (Malchut), becouse emuna makes miracles and נפלאות (wounderous things). Emuna in the name make נסים (miracles). All the blessings we say on miracles illude to keter as from here they come.3 Every day has barriers that guard as thorns. So that those who are unfit cannot enter the vinyard. There are many types of Guardians. There are snakes and scorpions to protect the good. If there were no barriers the wicked could then access the secrets. These confuse the mind of the wicked. Preventing the entry of those who do not belong.4 Its taught by Rabbi Moshe Cordevero in Shur kuma that by divine providence and knowledge there are those who there does not illuminate upon them the secret of the zohar. It being concealed and hidden. To them there is not vision bursting forth, but the kabbalah remains hidden.5 In a sense in the torah that they learn they don’t find more and more. There are laws to revealing Kaballah. There is that wisdom which is necessary, one must posses it. But to reveal only so that one will say “so what”, is a great destroyer. Other wisdom requires heavenly permission to reveal. The words must be given from above, and there are those secrets which are only shared with the few who are worthy. Those who fear Hashem and guard the holiness with all their heart and soul6.
1. 1Sulam on Zohar Hazinu p.294b
1. 2Patachy Chotam p.394
1. 3Shoshan Sodot
1. 4Sulam on Zohar Nasso p.123a
1. 5shur kuma-moshe cordevero p.67
1. 6Rabbi Ashlag
Here is the secret again, a little more concieled, but permitted
There are 35 main memunim on everything they are Chyot, and 35 main memunim that are ofanim. A mesach makes a conclusion in a level according to its ability to raise malchut to Bina. This is a limit beneath chuchmah and Ketter. It is called rekia. It separates “water from water”.1 Chayot of the field nourish from the south side to bring close Nashamot from the essence of Chesed. Nashamot nourishing from water of רקיע כעין הקרח נורא are above the heads of the Chyot (of the field). These Nashamot are at the level of Bina of Hachel Kadosh Kadoshim. This is above Matto”t. Angels are only nourished from the rivers (that go out of Aden). From closeness to chesed is drawn all. Power of the chesed corresponds to the attribute of רקיע כעין הקרח נורא, which is water from Bina.1 The Malchut is called קרח (ice) . To it all the water flows and is bound up in this ice. The upper waters flow into it. This water is Teferet upon the chayot. This water only flows when made to from above from the first 3 sefirot. Its flow is inhibited in Malchut itself. The upper and lower waters are seperate as it says :
This rekia is Teferet which is between the upper waters which are Chaga”t and the lower waters Nh”y upon the chayot is the last mida of Atzilut.2 The river going out of Aden is nanhaga (Divine guidance). There goes out from the י which is Aden by way of the ה and ו . The final ה waters the Garden. This includes all Atzilut. In Bria is פרד (separation of the river) as in Yetzera. It separates to 4 heads, 4 nanhagot. First is Chuchmah it is יהו”ה, 2nd is Binna it is אהי”ה . The third river is a יהו”ה of Teferet. The 4th river is Malchut it is אדנ”י. These 4 are 4 pillars of the כסא . From it separates the world of separation in hachel ratzon to the 4 heads of the lion, ox, eagle and man. This is the Markava of elokim of שנאן אלפי . The main nanhaga is from Binna it is saruf והי”ה . This saruf is man-eagle-lion-ox. In the כסא in Malchut of Atzilut Michia”l the Kohen Gadol enters the Kadosh Kadoshim.1
1. 1Aor Yakir Barashit Vol 2 p.180
1. 1Aor Yakir Barashit p.136
1. 2Aor Yakir Barashit Vol 2 p.175
1. 1Zohar ShirHaShirim p.186 Rosenberg
Filed under: Angels, chassidim and givurot, chayot, clouds, don't reveal secrets, emuna-faith, image of God, kaballah, learning, Love, markava visions, midnight, sarafim
Whenever the Torah is studied at night a thread of hidden light descends and plays upon them who are involved in their learning (at midnight). The cloud moshe entered on Sinai was from the primordial light. It is the light of chassadim, Hashem’s power of giving producing fulfillment of commandments and their result.1 Moshe dressed within the holiness of a cloud of this light wearing it as a garment. By this he was able to change his flesh from physical to spiritual in nature. enabling him to handle more light.2 Moshe entered a cloud which was the angel Michia’l. Its written “He founded darkness around him ערפל and ענן ”. These are Chesed and Givurah of Atik.3 The rainbow in the cloud gave moshe’s soul its garment. So it could go up to the mountain, and through this garment he could see the sites and feast there.4 In flesh is “Ofanim”. To the East “Chayot” to the west. To the south is image of Man, it is the Chayah of Chuchmah. And Sarafim (north).5 The cloud acts as a barrier and as a garment. The light of the cloud is sweetened from the joy of the nefesh, and strengthened by divine service.6 There are 2 clouds the one moshe entered and stayed in on Sinai for 40 days. It is Malchut. The other cloud was upon the “mishcon”, this one Moshe could not enter. It was Bina.7 A cloud decended and pushed aside spirits from adam.8 Our world has a spiritual source thats fine and brilliantly shines, but the world is ruled by evil.9 After the first day of creation this light was never fully manifest again, but it does renew daily the works of creation. As it is written ” He builds the world with chuchmah”.10 This is chuchmah of the left from imma as said before. Rabbi Ashlag teaches on the Zohar that the light of the day is chassadim. Chuchmah is the secret of 1000. Chassidim are the aspect of 100.11
We learn from chassidut that an external aspect of love is born from reflection on the closeness of the divine, while a more inward love is generated by reflection on the greatness and loftiness of the blessed ayn-sof.12 In Ayn Sof are no desires or “Bozinin Nahorin” (illuminating lamps) these are only found beginning in Atzilut. Ayn Soff cannot be comprended so it is called Ayn.13 It states in the Zohar in parsha Yitro that those who separate from Rebbi Shimon separate from all. Rabbi Yehuda Bay Elloy said so great is the loss of Rabbi Shimon Bar Yochi. Now no one knows and no one has permission to reveal. How important beneficial is it to be regularly involved in the Zohar. Becouse of the shattering of vessels we need to sustain and stand up the worlds renewing them. Until there stands up the Nashamot of Rasb”i and his friends who are able to raise things to their source. They are able to do the elevations and “tikunim” that are needed. They decend by the letter ט . The Ar”i Rashb”y and his friends are from the “givurot of gadlut”.14 How many times its explained in the Zohar how important it is to learn the Torah at Midnight. We learn from the Zohar that a redemption comes to the children of men who call out at night. It redeems them from their separation from Hashem because of blemish from their sins. In Tikunim we learn night is imma which is malchut of the world of Bria.15
With the secrets of the Torah one must be careful. As the Zohar compares revealing secrets to one unworthy as revealing nakedness. This allows flow to the “chitzonim” (other side) heaven forbid. The wicked reveal secrets, it is as if they kill people.16 The desire to learn secrets of the Torah, Kaballah in particular is a great gift from Hashem. Yaakov Abuchitzera teaches that the Nefesh in a man is “elohot”, but עצמות (essence) of Hashem does not enter into man in this world until he removes his courseness and dresses in a spiritual garment so to be able to handle the light. One must be careful when entering into the Dat of “Misa Markava”. They must guard them selves as with those involved in this work the “sitra achra” (other side) wants to accuse above. If they are lacking in dat, or don’t have complete “emuna” they will be far from accomplishing this learning, his Nashama will not receive. If his Nefesh is not coming from a place of truth, these things will be far from him. But a Nefesh with a “tiva”, and complete emuna eats and is satisfied.17 A big secret in sitri Torah is to portion כבוד (honor) to the last attribute (Malchut), becouse emuna makes miracles and נפלאות (wounderous things). Emuna in the name make נסים (miracles). All the blessings we say on miracles illude to keter as from here they come.18 Every day has barriers that guard as thorns. So that those who are unfit cannot enter the vinyard. There are many types of Guardians. There are snakes and scorpions to protect the good. If there were no barriers the wicked could then access the secrets. These confuse the mind of the wicked. Preventing the entry of those who do not belong.19 Its taught by Rabbi Moshe Cordevero in Shur kuma that by divine providence and knowledge there are those who there does not illuminate upon them the secret of the zohar. It being concealed and hidden. To them there is not vision bursting forth, but the kabbalah remains hidden.20 In a sense in the torah that they learn they don’t find more and more. There are laws to revealing Kaballah. There is that wisdom which is necessary, one must posses it. But to reveal only so that one will say “so what”, is a great destroyer. Other wisdom requires heavenly permission to reveal. The words must be given from above, and there are those secrets which are only shared with the few who are worthy. Those who fear Hashem and guard the holiness with all their heart and soul21. Rabbi Moshe Cordevero also teaches that people who don’t have Chumash, Mishna,Gemora and occupy in Kaballah there is no doubt they are in error completely. If one has not seen the light of “pilpul” there will not come the light from Kaballah upon them. They will only come to error.22 Rabbi Nachman of Bresslov teaches that once one completes the whole talmud they are deserving of the “zelem Elokim” (divine image).
1. 2shur kuma-moshe cordevero p.88
1. 6shur kuma-moshe cordevero p.99
1. 7sulam on zohar Vayikra p.8a
1. 8sulam on zohar Vayikra p.22a
1. 12Safer ha Brit- R. Pinchas Eliyahu
1. 13Sulam on Zohar Pekudy p.139a
1. 15zohar tikunim-perush metak mdavash p.1213
1. 16Sulam on Zohar Hazinu p.294b
1. 19Sulam on Zohar Nasso p.123a
1. 20shur kuma-moshe cordevero p.67
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