Filed under: Angels, chayot, Merkava, sitzet | Tags: Chayot Markava, fringes. sitzet, MARKAVA
UPDATED June 7 2016
Ezekiel said, “And I saw behold a storm wind came from the north, a big cloud, and the consuming fire” (Eze. 1:4). These are three which ride upon the three letters יהו–ה. The king comes only with a small still voice. The small quiet voice is the י from the name יהו–ה and the י from אדנ–י, from there come the king who is יהו–ה.
The “Shechinah” is מ“ה, the name יוד הא ואו “הא because she includes the ten sefirot, her chariot is the angel Matto”t about this it says, “the chariots of Hashem are two myriads, thousands of שנאן angels” (Psalms 68:18). What is שנאן, ש–שור נ–נשר א–אריה ן– אדם . This is the secret of the מרכבה (Chariot) it is certainly the words רכב מה .
And the angel Matto”t he is the ark. The body of the written Torah, which is the middle pillar. He is the table, the table of the Shechinah is the heart as it says the heart understands, and it is to the left. Therefore the masters of the Mishnah said (Yoma 21B), “the table was in the North”. (Tikunim)
The Tzitzit contain 5 knots these correspond to the five strings of the harp of King David. The 13 “Chuliyot” (windings) on the “Sitzet” and the 5 knots, to each side equals 72. This is, “and he set his throne up in חסד=72. This all alludes to the 72 names. Anyone who is clothed with the wrapping of the commandment, it is as if he set up the throne for Hashem. With the corners of the mitzvah ) we learn a secret, it has eight strings on each side, to represent the four faces and the four wings of each Chayah and in small gematria of Chanoch, alluding to Matto”t.(Tikunim P 26A)
The Holy Ar”i teaches in Lekutim that the
“Chyot” (beasts) in Ezekial’s vision
are the four celestial “Chyot” that carry
the Divine chariot. “ Their appearance is
as human figures, but each one had four
faces, and each one had four wings. Their
faces and their wings were alike on the
four of them. Each one had a human face,
each of the four “Chyot” had a lion’ face to
the right; each of the four had an ox’ face
to the left; and each of the four had an
eagle’ face in the back.
The kosher domesticated animals of this
world are from the face of the ox in the
chariot. The kosher wild animals are
derived from the face of the lion kosher
birds are derived from the face of the
eagle. Forbidden animals and birds are
from their corresponding faces of the
beasts of the unholy chariot.
The animal soul of man
descends from the human
face of the chariot, whether
the holy or the impure one, as
expained in the Zohar.
over 1000 articles
That is a
lot of pages
look in the
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 flow chart of the 32 paths of
the markava (divine chariot)
and the flow of the
sitzet (biblical fringes put on corner of garments)
The “Tefilin” is the face of man. The “Sitzet” is the face of the “Chayot” and the wings of the “Chayot”.
“Speak to the people of Israel, and bid them that they make them fringes in the borders of their garments throughout their generations, and that they put upon the fringe of the borders a thread of blue”
The chart show E-East , W-West, N-North and S-south fields
Chayot of the Markava (Ezekiel)
and alludes to alot more :
CLICK AND ENLARGE THE IMAGE
TO SEE AND READ IT CLEARLY
Lech Lecha Bs”d
After Hashem told Avraham that his decedents shall be as the stars of the sky its said that he had Faith in Hashem and it was counted for him as Righteousness. This contains an important lesson. As the mitler Rebbe said peace unto him, Emuna (faith) is the Yesod (foundation-gateway of energy) of every Mitzvah. Or as the Maharall of Prague explains in Givurot Hashem that it is a Jew’s faith which sustains him in all his endeavors. Or as we can learn out from our verse ” He had faith in Yhv”h and it was counted to him as Righteousness”. The Zohar tells us that sedek (Righteousness) is Yesod (foundation-gateway of energy). Yesod being as a gate allowing varying degrees of revelation. The degree is determined by the extent of ones emuna . It is through this that we can be as the Malbim understands the Jewish people “a mighty force”. Meaning for the revelation of Hashem’s light in the world.
Being as Avraham foresaw when seeing the heifer, goat and ram were divided in half when a thick darkness fell, a smoking furnace and a torch of fire passed between them dividing them. The smoke and fire being emissaries of the Shechinah. The darkness and fire being the same which was revealed at Sinai. This act of dividing the 2 carcasses is a pact demonstrating that 2 parties are a one. Through the cloud, smoke and fire. The Chuchmah of Hashem’s Torah. At Sinai there was cloud, smoke and fire as its written :
“These words the Lord spoke to all your assembly in the mount out of the midst of the fire, of the cloud, and of the thick darkness, with a great voice which was not heard again. And he wrote them in two tablets of stone, and delivered them to me.” (deut 19:5)
“And Mount Sinai was altogether in smoke, because the Lord descended upon it in fire; and its smoke ascended as the smoke of a furnace, and the whole mount trembled greatly.”(ex18:19)
We also see a covenant made in a cloud after the flood as its written :
“I set my bow in the cloud, and it shall be for a sign of a covenant between me and the earth.” ( 13:9Gen)
We also see the the cloud, smoke and fire as Hashem’s force in the Desert as its written :
“ And the Lord went before them by day in a pillar of a cloud, to lead them the way; and by night in a pillar of fire, to give them light; to go by day and night” (ex 21:13)
It was these same forces that protected Yisrael and led the Egyptians to destruction as its written:
“And it came between the camp of the Egyptians and the camp of Israel; and it was a cloud and darkness to them, but it gave light by night to these; so that the one came not near the other all the night. And it came to pass, that in the morning watch the Lord looked to the army of the Egyptians through the pillar of fire and of the cloud, and brought confusion to the army of the Egyptians,”(20-24:14Ex)
We also see the mystery of the cloud, smoke and fire as Hashem’s force in :
“And I looked, and, behold, a stormy wind came from the north, a great cloud, and a fire flaring up, and a brightness was around it, out of its midst, as the color of amber, out of the midst of the fire. Also out of its midst came the likeness of four living creatures. And this was their appearance: they had the likeness of a man. And everyone had four faces, and everyone had four wings.” (Ezek 4-6:1)
This is the Mystery of the Markava (chariot). The deepest of secrets.
Only because of this oneness created through our covenant with Hashem are we compared to the stars through which Hashem guides mazel the providence of creation. So too, each of us continue to take part in the creation which is continual. It is up to us whether Mashiach will come to us because of our great suffering in wars, or He will show his glory miraculously to the world without Yisrael needing to suffer at all.
A way of revealing this oneness revealing the shechinah hastening the Mashiach’s arrival is shown by Melchizedek king of Shalem who brought forth bread and wine and then blessed Avraham in the name of Hashem maker of the Heaven and earth. This is similar to what we do every Shobot when we have bread on our table and we make a blessing on wine in Kidush in the name of Hashem remembering the work of creation. The future is set in motion with Avraham’s decedents promised the land of Israel, and their nature as said before will be a mighty force. While the decedents of Yishmoyal (the Arab states) are given their blessing ” And he will be a wild man; his hand will be against every man, and every man’s hand against him” (16:12). This makes it clear that our Arab neighbors are not a people that Hashem has blessed with the quality of being a cooperative, brotherly, understanding, compassionate people of peace. But their nature is quite the opposite. Violence being a major role of theirs in the world. It is from this understanding that we should deal with them. If he is blessed by Hashem to be a maniac can we hate what Hashem has intended him to be ?. Should we hate the mentally ill if their disposition is violent ?. Or should they be cured of their mental illness. One thought should never be fooled by Yishmoyal’s facade it he talks as a peaceful people. It is clear that our Arab neighbors are not people that Hashem has blessed with the quality of being a cooperative, brotherly, understanding, compassionate people of peace. But their nature is quite the opposite. Violence being a major role of theirs in the world. It is from this understanding that we should deal with them. But violence is best avoided we should seek peace first. Violence is only a last resort.
As Hashem said to Avraham “I will give of you to the nations”. The Hamak Hadavar explains this as meaning that you will be a teacher of wisdom to the nations. Concerning the words ” Kings shall come from you” the Hamak Hadavar explains Kings will come from the decedents of Avraham who will suppress the idolatry of the nations” May we see this completely realized with the arrival of the King know as Mashiach quickly in our days !
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