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The “SHAVUAT”, day of giving of secret Torah ———————- LOG B OMER !


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

The time had come to reveal the Torah’s secrets, and he had been Heaven-sent to fulfill the mission.

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 God’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.


THIS WILL CHANGE YOUR LIFE ……………………………………………………………………………!

an overview of


Including :1)The Owner’s Manual to Prosperity and the Soul for Hindus, Christians, Jews, Buddhists, Muslims and anyone else

2) “The Definitive Biblical phenomena”

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”


11)“The Divine structure of unfolding of Heaven and Earth”

12)”The book of “יהו“ה Yhv”h

13) “Markava”  The Divine chariot






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).

There are those who say concerning discovery of the Zohar that it was found in the Land of Israel by Moslem workers who were serving Christian masters. The Moslem workers unearthed some clay jars, inside of which were some ancient scrolls. The worker then took the scrolls to his Christian master who could not decipher them. The Christian master then went to a local, but trusted Rabbi who was indeed able to recognize and decipher the scrolls, and thus the Zohar was discovered. The scrolls were then smuggled out of the Holy Land in Jewish hands who traveled on a Templar ship. They made their way to Spain and into the hands of Rabbi Moshe DeLeon. It is allegedly he who then transcribed the scrolls and published the Zohar. The Christian masters were the Knights Templar who were searching the Temple mount at the time.

It is interesting to note that in 1290 the Zohar was published in Spain. Almost immediately, without any noticeable objections this body of teachings was embraced by the entire Torah world as the authentic teachings of the Tana Rabbi Shimon Bar Yohai. The Zohar infused back into Judaism mystical knowledge that was lacking for a very long time. What we do know is that 14 years after the Zohar reached Spain and the gave Judaism needed rejuvenation, forces within the Church dealt a crushing death blow to the Templar movement. Do not let the secular academic view concerning the origin of the Zohar mislead you. Their opinion is what is to be expected by men with out faith, Wisdom of God. Know, R’ Yitchok M’ Acco was sent by the Ramban to investigate the Zohar. From him a document exists that brings witnesses that attest to the existence of the Zohar manuscript from which Moshe DeLeone made his copy which he published. In the Zohar are quoted and mentioned many earlier works which are now unknown such as Sifra de-Adam, the Sifra de-Hanokh, the Sifra di-Shelomo Malka, the Sifra de-Rav Hamnuna Saba, the Sifra de-Rav Yeiba Saba, the Sifra de-Aggadeta, the Raza de-Razin and many others.

In the Book called Zohar is included a number of sections or books including Sifra diTzni`uta/Book of the Concieled (ספרא דצניעותא). There is a tradition that this teach originally was from Yaakov Avinu (Jacob in the Bible). The Idra Rabba/ (The Great Assembly), at this gathering were 9 of Rabbi Shimon’s friends, they gathered to discuss great and deep secrets of Kabbalah. The nine are: Rabbi Eliezer his son, Rabbi Abba, Rabbi Yehuda, Rabbi Yossi bar Yaakov, Rabbi Yitzchak, Rabbi Chezkiyah bar Rav, Rabbi Chiyya, Rabbi Yossi and Rabbi Yisa. Before the Idra was over, three of the students died: Rabbi Yossi bar Yaakov, Rabbi Chezkiyah bar Rav, and Rabbi Yisa. The Idra Zuta/The Smaller Assembly (אדרא זוטא),The Smaller Assembly,” distinguishing it from the Greater Assembly, “Idra Rabba,” . In the Idra Zuta Rabbi Shimon‘s colleagues gather again but this time only seven in number, after the three mentioned above died. At this gathering Rabbi Yichak dies and Rebbi Shimon reveals the highest secrets and leaves the world himself. The book Ra`aya Meheimna, (The Faithful Shepherd) is the largest “book” included in the book of the Zohar. In it Moses comes down. He is called, the “Faithful Shepherd”. He teaches and reveals to Rashbi and his Holy Friends, secrets of the Torah’s commandments. Another book found scattered throughout the Zohar is called Midrash haNe`elam (The concealed Midrash) (מדרש הנעלם) Midrash haNe`elam is located within the Zohar in parashat Vayera, Chayei Sarah, Toldot and the Zohar Chadash (pp. 2b-30b; 46b-47b (in the Zohar Chadash edition by Rav Reuven Margoliot), and in parashat Balak, Ki Teitze, and the entire Zohar Chadash on Shir haShirim, Ruth, and Eikah. The Midrash haNe’elam is mostly about the upper level of soul called Nashama. The Idra deVei Mashkana (Assembly of the Tabernacle) is mainly with the secrets of prayer, and is found in the Zohar Vol. 2, parashat Mishpatim (pp. 122b-123b). The Hachalot writings (Palaces) describe the palaces of Gan Eden, and Gehinom, and contains many matters related to prayer. They are found in the Zohar Vol. 1, parashat Bereishit (pp 38a-45b); Vol. 2 parashat Pekudei (pp. 244b-262b, Hachalot of holiness and then pp. 262b-268b, The Hachalot of impurity. The part of the Zohar Raza deRazin (Secret of Secrets) deals with revealing the nature of a man accoding to reading the features of his face and hands. It is found in the Zohar Vol. 2,parashat Yitro (pp. 70a-75a). The Saba deMishpatim (“The Elder in parsha Mishpatim) is Rav Yaba the elder, he explains there regarding the transmigration of souls, and punishments of the body in the grave. It is found in the Zohar Vol. 2, parashat Mishpatim (pp. 94a-114a). Tosefta are paragraphs containing the beginnings of chapters on the wisdom of the Kabbalah of the Zohar, and it is dispersed in all three volumes of the Zohar. Sitrei Torah is a part of the Zohar concerning hidden secrets of the soul and the secret of Divinity, and they are dispersed in the Zohar Vol. 1. There is also Tikunei haZohar it is composed of seventy Tikunim (corrections) involving and explaining the word “Bereishit” (בראשית). Also there is the Zohar Chadash (The New Zohar) (זוהר חדש). It was first printed around the year 1558, some thirty years after the first edition of the Zohar was printed. The Zohar Chadash is similar to Zohar itself and is arranged according to the parsha of the Torah and the Megillot. Within Zohar Chadash is what is called Sitrei Otiyot (“Secrets of the Letters”) and Midrash haNe`elam,. There is Midrash haNe`elam on the megillot: Shir haShirim, Ruth, and Eikhah. There is also Tikunei Zohar Chadash, תיקוני זוהר חדש.


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.


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,


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).

Why do we celebrate the day that Rabbi Akiva’s students stopped dying  if that is when they were all already dead? except for five disciples, Rabbi Meir, Rabbi Yehuda, Rabbi Yosi, Rabbi Shimon Bar Yochai, and Rabbi Elazar Ben Shamua carried the torch of Torah forward, and the majority of the Torah we learn today come from those five student’s teachings

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.”

After 32 days of the Omer (paths Chuchmah), days of preparation so to receive knowledge of GOD. Then on the 33rd day of the Omer, the Upper Wellsprings of Divine Knowledge open up, and and we are then given as a gift knowledge far beyond our learning. For, just as the Rashb”i, on Log B’Omer that year, revealed great lights of Secrets of the Torah at that time, Lag B’Omer each year acts as a conduit for Divine light to those who desire, and are prepared, to receive it. The 33 day of the omer is the sefira Hod of Hod (splendour of splendour). From these powers is the revelation.

Log B’Omer was a special day already back in the time of Moses in the desert, for it is the day on which the mana began to fall, just after the matzah they had taken from Egypt ran out.


Table of Context


1. Attaining the Holy Spirit Pg.1

2. Why Israel is mentioned in the Bible 2498 times 4

3. Creative Power is in the Air 10

4. What the Bible Really is 14

5. Maintaining Divine energy flow and working Divine Names 18

6. The quantity quality and the Places of Energy 40

7. The Spirituality Secret 47

8. Entering the “Markavah”-Chariot of Divine visions 51

9. Levels of Growth of the Soul 59

10. Working to reveal the light of the Messianic age 62

11. The effect and purpose of evil 68

12. Right and Left , Giving and restrictive shaping 72

13. Concerning the nature of damage of our fallen souls and 83 their fixing

14. Night time is the right time-Midnight 90

15. Mystical Law 98

16. Concerning Meditation 105

17. Energy work of your hands 108

18. Returning the soul to its source and opening Flow 113

19. Spiritual biology and energy healing 118

20. The Divine energy flows in 2 united systems 130

21.Shells that conceal light 134

22. Sparks of worlds destroyed before ours 145

23. Air is light of Breath 153

24. Prophesy 157

25. Mystery of the Leviathan 160

26. The spirituality of Time 164

27. Energy work-“Mazel” directs astrology 180

28. Invoking the providence of Harmony and Balance of your  soul and the worlds189

29.Transcendence of the stormwind cloud, and fire 201

30.The highest places on earth and the Garden of Eden 206

31.The making of amulets and other spiritual tools 214

32.The disposition of human souls 216

33.Angels and other spiritual powers 218

34.Where we go when we sleep 220

35.What happens when the body dies 222

36.Recognizing and invoking Divine providence 227

37.The detailed mechanisms of Divine providence 230

38.The workings of the evil forces 233

39.You will change the world and yourself for bad or good 238


This is a very important day in your life. Things for you will never be the same. As you are about to change your life. You are about to come into unique Divine Providence. You are about to set off on a journey that will take you to a new awareness, a new consciousness. You are about to “KNOW” GOD.

In the book you are about to read most of the material has never before been seen in the English language. It is translated here for the very first time. By learning in this book a person who is beginning their quest into spirituality will find worlds, before unknown will open to them. Even the most learned scholar will discover wonders. As this book comes from the deepest wellspring of Divine wisdom, drawing from classic texts and obscure manuscripts. The traditions contained here in are those of the ancient Biblical prophets and that which was revealed by the Holy Spirit to the greatest sages of the generations. Much of it revealed to them by Elijah the prophet. This is not a book to just read once and put down when one has “finnished” it, but this book should be reviewed many times. One will find understanding, wisdom and inspiration will burst forth from its pages.

But let it be know that the book you have before you is like they mystical texts of much earlier generations. It is literally packed with wisdom, containing quotes from thousands of places. Most modern texts explain only a few concepts, using many pages to do so. This book for the most part is just the opposite. This is the true “secret wisdom”, it is not found in a book. The reader must investigate, contemplate and meditate on the teachings set forth here and “with the help of God”, their soul will reveal to them the depth of the matter.

I myself the Author gathered this material not inorder to write a book, but to put the “pieces of the puzzle” together so to understand the mystery of God. My freinds and I have reviewed these words many times and it seems as if I have only “scraped the surface” of meaning in some places, as it reaches to the depth of the sea.

It needs to be advised that since this book contains such a depth of wisdom one should not expect to understand all that they will find contained there in, this is becouse some of its subjects are meant to be learned by you at another time. Rejoice in the portion that you do find.

Get ready for the ride, the journey of your life. The book you are holding has come to answer some very important questions upon which all things rest :

Why are we here ?

What really is a human body and soul ?

What will happen and where will we go after this life and this world ?

How does Light and evil work ?

How many worlds are there ?

What is the “Light” of Holiness ?

How does one come to “know” God, to Experience the the “Supernatural” nature of the Divine ?

In the Bible God has “Divine Names”. What is this all about ? How do they work ?

Many books have come claiming to answer these questions. Yet as you peruse a few of the pages in this book it will become clear to you that this text is quite different. What you have here is not a collection of lite flowery words, thought poetic beauty abounds in its pages. What we have here if described in contemporary words is described as the real “meat and potatoes”. You are about to sit down to one of the formost meals of you life this is the “Owner’s Manual to the Soul”

The Kaballah

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 Ruachis 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 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..

Dat- Dat means knowledge , it is a power that binds intellect with emotions

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. The “Shekhinah” is the Divine presence.

We find commonly used the abbreviations :

Chaba”d for Chuchmah,Bina and Dat

Chaga”t for Chesed Givurah and Teferet

Nh”y for Netzach Hod and Yesod

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) abbreviated in the text as Z’a corresponds 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 :

אהיה– Ahyh – Sefirah Keter divine will

אלף הי יוד הי is called קסא

אלף הה יוד הה is called קנא

אלף הא יוד הא is called קמג

יה– Yh- Sefirah Chuchmah wisdom creativity

יהוה– Yhvh -Sefirah Binah and Teferet Divine Understanding and balance

יהוה is also spelled out as

יוד הי ויו הי is called עב it has a numerical value of 72

יוד הי ואו הי is called סג it has a numerical value of 63

יוד הא ואו הא is called מה it has a numerical value of 45

יוד הה וו הה is called בן it has a numerical value of 52

אל– Al -Sefirah Chesed Kindness

אלהים-Alhym – Sefirah Givurah severity restriction

שדי– Sdy – Sefirah Yesod Gateway of all the energy

אדני– Adny Sefirah Malchut, This name manifests the Divine presence

Chapter 1

                                                         Attaining the Holy Spirit


From the book Marachot Eloheme we learn that the main intent in God’s desire to create the world was so that man should become complete and thus merit to have Ruach ha Kodesh (HOLY SPIRIT) dress upon him. By this he would reach levels of prophesy, and fill the world with peace and life. This would leave the force of evil no place to rest on, so it would die. When the yetzer hora (evil inclination) dominates then the light that Hashem hid for the sadeekem (righteous) is hidden. It cannot be comprehended, but becomes hidden becouse of the serpent.  This light is the yesod (foundation-gateway) of חיים (true life). A man can come to comprehend but a little bit only after great toil. In his body there must illuminate fear before he will be given any comprehension in these matters. This is a ruling of the  חיים עץ (tree of life), also according to this sadeekem are given comprehension in Gan Aden (Garden of Eden). Hashem is exacting in the judgements of this matter to the finess of “a single hair”. This is whats called the 2 sided sword, it is before Gan Aden. Hashem placed this sword in Gan Aden to guard the way to the Atz Chym (tree of knowledge) after Adam sinned and was no longer fit to eat from it. Know that in the Torah rests the comprehension of the fruit of the Atz Chym.1 Its written “A flaming sword stands to the east of the garden to guard the way to the Tree of Life” (Bereishis 3:22-24). The way is derech eretz.2 The level of Torah call “Torat Atzilut,” or “Torat Moshiach,” is level of Torah that will return to us at the time of the Moshiach. It is the Torah that is  called  Aitz HaChaim (the Tree of Life). It can only be an elixir for life. It is the ultimate level of Torah, that of the First Tablets. It is a “elixir for life” and it will automatically promote Derech eretz (ethics). This level of Torah called Aitz HaChaim is Chesed-based. It automatically fixes the character of the person who learns it, and those whom he affects. The second set of tablets Moshe descended with eighty days later are on the level of the Aitz HaDa’at Tov v’Rah (tree of good and evil). It is either an “elixir for life”, or “an elixir for death”. The Second Tablets is the Torah of the world of Beriyah. The Gevurot (severities) in them are the prohibitions of the Torah. They are for the sake of protecting and distancing from impurity and filth, which is death. This is the Torah we all have now. The level of revealed Torah that the Jewish people departed Mt. Sinai with was not that of the Aitz HaChaim, but that of the Aitz HaDa’at Tov v’Rah, with which Gevurot are associated. With this level of Torah there is no guarantee that one will automatically be elevated.  Derech eretz (ethics) must precede one’s approach to this Torah. If one is to be able to receive the “light” and use it to make “tikunim” (fixing) and gain divine awareness.3 In Beor Esser Sefirot it is taught that he who walks in simplicity without צורה (form) or דמות (likeness) and is far from physicality and recognises their creator Who created them.He does not go after his eyes. There is open to him the gate of rightiousness in his heart. Then he can call to The God. They call and see the Glory of Hashem (the name of God) and they understand the סוד (secret), because there is nothing but Hashem. They give over yichud (unification of the Name of God) twice daily. This is the gate of heaven. To them is אות (signs). Their eyes see. Hashem does miracles and wonders. The fool does not understand this.4 It’s taught in Pre Atz Chayim that the voice and breath make a “makava” (divine chariot) to join with the souls of the “sadeekem Reshonim”. Breath is the aspect of ה of י ה ו “ ה , while voice is from thought is from the ו. Rabbi Moshe Chyim Lazatto teaches that the souls of sadeekem become “ibor” (impregnate- joined) with the Nefesh Ruach and Nashama of men. Its even possible to reach to the soul of Moshe.5 One who speaks Torah in the name of a sadeek his Nashama is with him, and he works with him. He also recieves the light of the sadeek’s Torah. It goes over strengthening his Nashama. If one does not give over the Torah in the name of him who spoke it first its supernal light is withheld.6 The Ar’i Hakodesh also taught that he merited Torah by working hard to understand the zohar. Three times each day Eliyahu Ha Novi would come to teach Rebbi Shimon and Rebbi Eliazer, how can one not read it ?. Rabbi Argosi teaches that from learning Zohar one merits levels very high in Olam Haba which are otherwise inaccessible. This is becouse with the Zohar’s understandings concerning the mitzvot. The mitzvot have more value. There is no end for a man to apply understanding to the mitzvot. The Ramban said “ The foundation of all “Chachmot” (wisdoms) stands on who is Hashem.7 In Shar Mimori Rasb’y the Ar’i teaches that nashamot of “Imma” are drawn from “imma Illah” by way of truth and faith. Torah is called truth, and faith is the foundation and source of divine service. Rabbi Yaakov Abuchitzera teaches that a man needs “Emuna” engraved upon his heart so that his “dat” (knowledge) is in אמנה  שלמה (perfect faith) in things of the Kaballah. In this they will see “mammash”.8 Rabbi Nachman of Breslov teaches that through faith one achieves intellect.9 Rabbi Moshe Cordevero teaches in his commentary to the Zohar called Aor Yakar that there is united Chuchmah and Bina in Keter by Dat. Recieve Bina from Chuchmah through Dat. Dat is the Yesod of Rachamim. It is the source and Nashama of Teferet. Unification of Chuchmah and Bina illuminates dat in Bina. The flow of chuchmah is arroused throught Dat that is in Bina. Ultimately רעותא (arousal) is Divine will, it is Ketter. This is עולמים חי (life of the worlds) which is the Yesod below illuminating upon the earth which is Machut. Chuchmah is called arrousel from above, as it is above Bina. There is the מאורות, and fineness. Ketter is a aspect of flow in Bina that is not through Chuchmah. Keter can flow by way of the central pillar in Teferet, not through Bina or Chuchmah  reaching chesed. Keter makes a path (of Bina) for itself. It is the dwelling place of the Shechinah. 10 It is according to one’s Dat, which is “penimi” in the sefirot that there is a “segulah” (miraculous power) to unite with רצון (Divine will).11 The main intent in every revelation of Hashem and in every creation is only for the Torah and Yisrael. Every man and the whole world was only created for this. The purpose is to nullify the klippot after this there will be refined our bodies and chitzon and they will be united with the Nashama and together they will rise to Malchut of Atzilut. As this is the essence of the most perfect union. From there it can rise up with no limit. Till Malchut of the Ayn Sof. This is the first source. This whole tikun is only made through the Torah and Yisrael. The source of Torah is the first revelation of light from Ayn Sof, this is the source of everything and to where it returns. The source of Yisrael is malchut of Atzilut. From there is created all of Bria Yetzera and Asiyah. Bria Yetzera and Asiyah are chitzon (external) and the Nashamot of Yisrael are penimi(internal), they are upper Dat. The middle pillar which is the secret of the Torah has light of the Ayn Soff. From the Dat in Machut are the souls of Yisrael. Revelation of penimi of Dat is from the central pillar by מ”ה. From it goes out Nashamot with the light of the Torah.12
















                                                                     Chapter 2 

                                      Why Israel is mentioned in the Bible 2498 times


  In Mishnat Chassidim we learn the Malchut (Power of Divine Rulership) of  Aretz Yisrael (the land of Isreal)  is Malchut of Binna. Aretz Yisrael is the internal limbs of the supernal earth which is called תבל (there are 7 names, levels of earth). תבל includes the first 3 sefirot of Malchut (Divine Rulership). It is from here that there nourishes “Yisrael” in Aretz Yisrael and Yerushalym (Jerusalem). She is the center of the הישוב (civilized world). She nourishes from the Yesod of Z’a in the middle of the Belly till the end of Z’a. This is what is called the “civilized world”.13 It’s tought in Shoshon Sodot that Aretz Yisrael is not under the supernal princes (angels) above but יהו”ה. It is nourished from Keter elyon (source of Divine will and delight) by the middle piller. Aretz Yisrael recieves flow of ברכה  (blessing) from ארץ עליונה (the supernal land).14 The Aor Yakar teaches that Aretz Yisrael is הקודש אפר(Holy earth). Those dwelling there are Holy. Their Nashamot are Holy. Their Trumah (offerings) are Holy. The Torah is Kidusha (Holiness) having yichus (relationship) to Aretz Yisrael and are united together.15 The Torah and Yisrael are one and their source is in the ancient head in 620 pillars of light that are there.16 אדנ”י 7 times (including collel of 1 for the name itself) equals כ ו ת ל “Kotel”  (western wall). The main place of the Shechinah in this world is the Kotel (Western wall). From there it never leaves. The eyes and heart of Hashem are there everyday.The light of His will, His ultimate intent is always here, from Keter and all aor penimi from Chuchmah which below arouses. The main Keter is Makiff Yoshir, that stands in the iggulim.17 From the Zohar we learn כותל ערבי (western wall) is “Malchut”. His dwelling place is theתל (mount) that all turn to. The ד of אחד is this תל (mount) all turn to. It is Malchut.18 The “kotel” is close to the “even Stiyah” (foundation firmament). There goes out the flow of light which is proper from the “kav” (beam). From this fine “kav” of אור (light) is a partnership of Bina (Divine undestanding) and Rachamim(mercy) that is drawn to enliven the world. In the place of the “even Stiyah” there the “kav” decends till reaching the center. From there it stands and then spreads out to the sides. From there and there the light spreads out, As in a globe. Till making the circle all equal. From the center she spreads out in length and width. Spreading out in all levels in secret of East to west, and north to south. This is the place of the עגול (circle-sefirot iggulim) where the world is eminated and the “kav” is drawn to. The Aor Yashar (supernatural spiritual light of the “kav”) surrounds the head of the “iggulim” (sefirot of nature), but does not enter them (the body of the Iggulim-6 lower sefirot). This place is between above and below. From here goes out the cleaving of the Ayn-Sof (infiniteness of God). The “kav” descends to illuminate in the חלל (empty space) which is the first עגול, and also in the 2nd that was eminated in it.19  The secret of Emuna (faith) is found in the central point of Aretz Yisrael (the land of Isreal). Which is the “kadosh Kadoshim”. Even if the Temple does not exist today, still in its merit the world is fed. Sustenance is emited from there to every place.20 The “kadosh Kadoshim”, the place where Hashem chose to place the ארון (ark), in its midst is the middle pillar. The temple is the secret of Malchut called אדנ”י . Between the temple below and that above is only 18 mil.21 Sapphire firmament corresponds to the  “even Stiyah”.22 The “even Stiyah” is the firmament with 7 eyes described by Zachariah (3:9). It reveals Chaga”t and Nh”y of Chuchmah. The world is established by י”ה of Binna from it is Chuchmah revealed in Malchut according to the secret of 3×4=12 being 12 firmaments, tribes and hours of the day and night.23 Concerning  the “even Stiyah” we learn in the Zohar that firmaments called Malchut rule in the left without the right. They rest on the ת ה ו ם = מ ” ה x 10 (depths). ת ה ו ם  ע ל י ו ן   is Teferet of Arich, which is the source of upper conduits.  שתיה ןבא(even Stiyah) שת (foundation) of י”ה. 24 The שתיה ןבא is (Wisdom) חכמה=גולם (energy before assigned form-unused potential).25 According to judgements of the left they are concealed. From them goes out water which is Chassadim (force of Hashem’s giving). Concerning this water King Salomon writes “many waters will not satisfy love (song of songs 8:7). One can never give enough for this love.26 The Magid of Koznitz in Avodat Yisrael teaches that water illudes to Ayn-Sof as it has no גבול (limit).27 This water goes out through holes in the “mesach” (screen-filter) of “tzizum” (contraction) to sustain the world. It states ” Ruach Elokim moves on the face of the waters” (the sages say this “ruach” is Machiach). ” Ruach Elokim moves on the face of the waters” The magid of Koznitz says the waters refered to here are Torah. This is refering to “ruach Elokim” going out of tzimzum ב which is called “thum” and  reaching until near the “mesach” of “tzimzum א ” called  ב ו ה ו  “bohu”. Then tzimzum ב includes tzimzum א within itself. This Ruach revealed through tzizum ב is called    ק ו ל (voice).The pillar of ruling of the “mesach” of “tzimzum א ” is called Malchut and א פ ר (dust ).28 Tzimzum א is called Keter, tzimzum ב is called Chuchmah.29 “Tohu” is Imma the “green kav” surrounding the world . The חותם (seal) of Hashem is made in green. The green kav is king of the world.30 Tohu is the green kav it is from the east from the side of Dat. 31 It is called “Ester”. It is the first the “yichud” of Abba and Imma of Bria . It closes the womb of Imma, as Nh’y makes the “mochin” of Bria. It is closed and sealed in the head of Z’a. The green kav surrounds the world. It is the beginning of צורה (form). As the beginning is called יו”ד. Which is as a גולם (unformed energy). There begins the spreading out of length and width. All is made in Chuchmah which is this  יו”ד. This is the first revelation from the Ayn sof it spreads out and decends to Bina being formed there. Yisrael is the central pillar markava for love and awe of Hashem. It is the green kav surrounding the world. The green “kav” surrounds Z’a and gives to it. From it goes out ח ש ך (darkness) called Givurot. It is the source of “dinim”. It is a green “kav”, but its appearance is also reddish. The firmaments within “Tohu” of “bohu” are Nh’y of Binna. They put out water into the “thum” which is the Yesod. Placed upon “kav tohu” is firmaments of “Bohu”. The הוא of תהו is the “klipa” of the אגוז (nut), this is the outer klippah, it is green. Within this “klipa” is “Bohu” it is firmaments of מפולמות (wonder). From which goes out water. Inside “bohu” is חשך (darkness). From here is the “klipa” Asev. Becouse חשך is according to “tohu” sometimes Asev is said to be from Tohu. חשך is a aspect of “Tohu”, being Malchut of “midot ha din”, but when sweetened in Bina is made the aspect of חשך. In the secret of אש  מתלקחת (consuming fire). They are memunim (angels) on the Chitzon (evil forces) Darkness is on TohuTohu and tohum are the same thing, being the klipot that make din. Making tikun from within the chitzon. The firmaments of מפולמות are “Bohu” between “tohu” and ח ש ך . “Tohu” Is the “ibor” (pregnancy) of Zu’n in the day of “ibor” of Imma. “Bohu” is Nh’y of Imma.32 In Zohar Chadash Tikunim we learn that the lower Shechinah is from left it is Tohu. The right side is bohu. The central pillar is “חשך on the face of the depth.”.33 From the green “kav” of “tohu” goes out Chesed. “Bohu” is this Chesed within. This is what is meant by “in Chesed the world is built”. The six corners are eminated from this Chesed.34

   There had to be diminished light of the Ayn Sof for there to be nifradim (independent creations) and free choice. The main thing of this world is the 6 sefirot the the first 3 are עצומת (essence). All existence in the future will receive tikun and will grow by (revelation) of Ayn Soff. Then the 6 corners will be fixed.35 Firmaments of letters in Bina are גלגולם (rolling) by light of permutations through the nikud, and waters of chesed are eminated from Chuchmah. This is יאור-יהי that becomes אויר . Waters go out of bohu. Waters go out by 5 lights from 5 firmaments. This is the secret of אור יהי. This is the 5 אור (of creation). They are 5 א in nikud kamatz, Sare, Chereek, Cholom, Kubutz (petechy chotum). These are 5 firmaments of bursting forth through 5 lights. There goes out from them 5 times מים (water). Letters are firmaments hidden in the depth of Bina. Power (of Bina) hides the light with in them, their vowels flow and draw water. The water is in Chuchmah and the אור is in keter. The אור rises up in the 5 firmaments. The braking forth of water are waters of chesed. The letters are concealed in the depth of the thum, which is Bina. The nukvim  (holes-in masach) are conduits of flow. In each firmament (letter) there are 5 (nukvim). These are 6 corners as body and brit are counted as one. The (letters) float up and down rising within south and north. They are chesed and givurah.. There shines the nikud from Chuchmah in light of the Keter, seen in the 4 sides of the thum. These are the 4 midot of Chesed Givurah Teferet and Malchut. The illumination joins with the saruf of the nikud in each and every letter. Like chesed entering all 7 sefirot and givurah joining all 7. All 7 lights illuminating in all 7 sefirot. These being the 7 letters of      ה”א וא”ו ה”א of מ”ה . גלפין (engraving) waters are the secret of the rekia in the waters. Separating waters from waters. There are 7 lights in 7 thum of Bina. The חשך (darkness) of these thum is of the side of din, givurah of Bina they are classes of givurah. They are mixed in Bohu. Every aspect of joining and  גלפין is to 75. There are 2 aspects to the sefirot, which are 7 or 5 being 70 or 75 sefirot. Bohu is water of conduits of waters of Chesed from the Chuchmah.36 In safer Shoshon Sodot its written that the upper world brings forth the lower world included in בחסד חיים (life comes in kindness), this sweetens din (judgments) and will resurrect to dead.37 Flow is only in Chesed. As flow dresses in Chesed of Chucmah and spreads out in Binna. From Chesed of Binna the flow decends to Z’a.38 Tohu has no color or form, everything has a garment but this. Bohu has shape and form being firmaments immersed in Tohu. When these firmaments rise out of the “thum” by their garments they give sustenance to the world. Darkness contains all colors of fire. Black fire is the stongest of all fires. This is only when it (darkness) is joined to Tohu, otherwise darkness is not Black fire, only when it grasps tohu. Ruach is the voice resting on bohu. It grasps and guides it as is needed. This is “The voice of יהו”ה is on the waters” (Psalm 24:3). “Ruach אלהי”ם is on the face of the waters”. “Face of the waters” is these firmaments sunk in the “thum”. It is called this as waters go out of these firmaments. Tohu is under שד”י , Bohu צבאות and is called רעש, darkness אלהי”ם, Ruach is י ה ו ” ה .39 The garment to ruach is Tohu. Bohu is a garment to רעש which is power of kidusha, the כוחות (powers of angels).40 “forever י ה ו ” ה your word stands in the Heaven” Every moment Hashem judges in every thing its life force. What power that it needs, what barrier it cannot transcend. This is under the regulation of שד”י , changes are from י ה ו ” ה .41 The arrangement of Chuchmah is from the power of teferet according to the source of Chesed. The first shine is from Netzauch comming from “Ketter Elyon”. Chuchmah is arranged in “Ketter Elyon”. It is forbidden to search concerning this level. This is referring to the arrangement of Chuchmah within the “green kav”. This spreading of Chuchmah is from י ה ו ” ה . It is what is called ” י  ש ת   ח  ש ך   ס ת ר ו  “ (foundation of his hiddeness in darkness) It is נ ק ה (clean) and ט ה ו ר (pure) .42 As it says in Barashit “Darkness was on the face of the depth”. The Supernal feet are Netzauch and Hod. All the time they are not relating to the earth which is Malchut. They are not said to be out of the “thum”, even though they walk many “parsa” above from the “tahum” high into the א ו י ר (air) like on “Yom Tov”. The hight of Malchut is 10. Therefore the “thum” is not higher than 10.43 Another mystery concerning this is a great fish called the Leviyaton. He goes out from the “Thum” (depths)44. Its written “to couple the tent together so that it might be one” (smot 36:18). This refers to angels in the upper world, the Leviyton in sea (in the middle) and man in lower world.45 The leviyaton is the yesod of malchut. The potential of each persons revelation (this is what they revealed according to Teferet of Arich). In Aretz Yisrael light is revealed more because the garments vessels for light are more refined in Asiyah as their bodies are more sanctified in mitzvot than if dwelling outside the land. As Aretz Yisrael itself is as a mikvah completely surrounding you. Aretz (land) is related to ratzon (will), receiving the yolk of heaven is the spiritual aspect of Aretz Yisrael.46 The main thing of Malchut is recieving the yolk of heaven upon oneself , and doing his will as in the time their was a Bait ha Mikdash. The main thing of avoda (Divine service) is to raise malchut to Hashem.47  All is different in “Aretz Yisrael”. As the klippot that surround the earth is broken there. It does not dominate it, but opens more and more till an opening is formed.48 The “Thum” (depths) has 70 “sarim” (supernal princes) that are “chitzon” (external) that surround Aretz Yisrael.49 Hashem created 7o memunim over the 70 nations called םתניני (Dragons)50 The 70 nations receive their flow from  אלהים of “din” according to their actions, while Yisrael draws from the 13 “dikna”. Yisrael draws power from the 13 “dikna” sweetening the dinim of א ל ה י ם .51 All “dinim” are sweetened in their source which is rachamim, by this is made a גבול (limit).52 Power of Rachamim changes din to its opposite of Rachamim.53 א ל ה י ם  is Bina which is Rachamim. “Din” illuminates from it. It is called “olam Haba” where reward will be given for the mitzvot according to one’s merit. As one gives out “sadakeh” (charity), so Hashem likewise does with him.54 The “dikna” are called א ל ה י ם which is called “the well”. The main thing involving the “dikna” is raising of the “mym Nukvin”. By this is drawn light of the “dikna”. According to Aretz Yisrael all the world receives flow.55 It is in the center of the valve nourishing the world. Rav Nachunyah ben Hakanah teaches that all that decends from above and all that is elevated from below does so through the land of Yisrael.  Artz Yisrael is not guided by a “rekia” (firmament) above. Above Artz Yisrael in the rekia is a opening called  גבילו”ן. Under this opening are 70 others, 70 “memunim” guard them from 2000 “amot” away, in the secret of “tachum Shabat” (Shabat limit). This opening goes up and up till reaching the כסא which is Malchut. Its authority spreads from the opening over “Aretz Yisrael” until the opening called מגדו”ן, where the “rekia” over  “Aretz Yisrael” ends.56 There is one חיה (angel) in the rekia called Yisrael. Yisrael are born from the “house of Hashem”. Here they cleave in ” the portion of יהוה is His people”. So they may inherit what is fit for them of Torah and mitzvot from treasury of Hashem this is their crown. This treasury is from the 32 paths chuchmah. 57 Rabbi Moshe Cordevero teaches that “rekia” is Chuchmah. He  also says it is Tereret it is Dat.58 The safer Marachot Elokim states that the Talit of Hashem is Chuchmah.59 The Ramcha”l Teaches that the eyes of Hashem illuminate on Aretz Yisrael. The Kamarna Rebbi in Aor Enyim teaches The “Rekia” is in the middle pillar which is י ה ו “ ה .60 ” Aretz Yisrael ” is the level כ ב ו ד  ה ש ם  (glory of the name), which is chuchmah. This is                “ו מ ב ר ו ך  כ ב ו ד  ה”  מ מ ק ו ” 61 We learn in the Holy Zohar that “Aretz Yisrael “, The Holy land is the “bundle of life” (place where level of soul called “Nashama” come from and return to). It is from here that the “Nashama” is given to man. It is this earth that gives Nashama to the people upon it.62 Rabbi Avraham Abulafia teaches that Avraham avinu had navua outside of Aretz Yisrael but this is not so simple. It involves choices of freewill. Avraham was willing to leave the land of his birth and go to Aretz Yisrael. With the years things change, man changes. But Aretz Yisrael is penimi (internal) the Shechinah (Divine presence) always rests upon it. “The eyes of Hashem are continually searching upon it.” (Deuteronomy 11:12). The Shechinah only dwells outside the land after dwelling in Aretz Yisrael. A individuals relationship to the Shechinah is only according to one’s desire to live in Aretz Yisrael.63 The air of Aretz Yisrael is the air the angels breath.64 In the commentary on the  Zohar By the Sulam we learn that all angels receive power from the flow of sefirot Netzauch, Hod and Yesod.(revelation of the quality, quantity and way of Divine service).65 The air of the land of Yisrael is Shechinah, it is Chuchmah to teach Dat to the people.66







                                                          Chapter 3                                             

                                             Creative Power is in the Air                  

  In Safer Paliyah Rabbi Nachunyah ben Hakanah says that The Designer above is Binna, By pronunciation which is revelation of the aspect of Chuchmah Hashem Creates the world. In Binna there is prepared and given form to all that exists in י ה ו “ ה which is Binna. Binna eminates the last “ה” which is “canneset Yisrael”, and eminates the “ו” which is “masach” (screen-filter) of  Teferet and Yesod. As the “kav” is the ” ו “67 אהי”ה is your artist Who is working every day.68  The Ramchal in his Tefilot teaches. Yisrael is established in the ו of י ה ו” ה . The “penimi” of the Chuchmah of Z’a is Called “nishmata”. This is Chuchmah of Dat. This is the  “rekia” between Arich and Z’a. In this “rekia” are set the planets, which are “Nashamot” (souls).69 אדם is higher than אנוש (both are names for man in the Torah). Dat is lower than Bina, but Dat is to אדם and a אנוש has Binna. There are levels of Binna and levels of Dat.70 If there is no Bina there is no Dat, If there is no Dat there is no Binna.71 Dat is from the side of Keter gives revelation to Teferet in its place.72 There is united Chuchmah and Bina in Keter by Dat. There is not to Chuchmah a connection to Keter, but Keter is a aspect of flow in Bina (as midot of Rachamim are of Keter in Bina). This is not through Chuchmah, But Keter flows by way of the central pillar in Teferet and not through Bina. Or Keter can flow in Chesed and not through Bina in the Right pillar.73 All makiffim are drawn from Binna as the Ketter itself is Hidden. It is only revealed through Bina. So Binna is also called in this name אהי”ה which is the name of Keter. The first of all makiff of the kav is Bina of Machut of A”k.74 Chuchmah is drawn throught dat to Malchut.75 The Yesod to form is in the Yesod (rekia) called Chuchmah. Its by this that we give praise to Binna. Binna flows in the sefirot called ש ח ק י ם which is Netzauch and Hod. Binna works in Chuchmah.76 Its written “forever יהו”ה your word stands in Heaven”. Every monent Hashem judges in everything its life force. What power it needs always. What barrier will not be transcended is determined by שד”י, changes are by יהו”ה.77 On the face of the “rekia” (firmament) of Heaven is א ו י ר (air). Flow from Arich Anpin decends to the world as a “golam” in א ו י ר י ם ,and the 4 Yesodot. 7 “rekia” are 7 א ו י  ר י ם . אויר is the yesod.78 4 א וי ר ים are 4 letters of      ה ו י ה . א ו י ר is always in Nakavah. As the body of Nakavah stands  in N’h of the Chullal of Z’a.79 There are 13 divisions in the א ו י ר . In it are 3 ה ו י ה . One including them all. From these 13 divisions “Chuchmah Stima” goes out to the א ו י ר . In the middle goes out the א ו י ר joining Chuchmah and Binna. The א וי ר takes from “Chuchmah Stima” and “Chuchmah stima” takes from the א ו י ר . From the hair goes out Chuchmah that is divided in the power of the א וי ר . Dividing it to 13 aspects which is ו א “ ו . “Chuchmah Stima” goes out of         ו וי “ ן and enters the א ו י ר .80 The magid of Koznitz teaches in Ner Yisrael that the Depth of “Dat Elyon” is the א ו י ר that spreads out from the mouth of the King. From it goes out מ א מ ר י  ח כ מ ה (creative utterances of Chuchmah) revealed from the hiddeness.81 In his comentary on the Zohar, Aor Yakir, Rabbi Moshe Cordevero teaches that there are 3 גדרים (border limits) to Atzilut. In the first Which is Keter there there goes out and enters stomom  (closed lights) from the head of the Ayn-Sof , the 2nd is Chuchmah it is tied into the skull where there is flashing. The 3rd border is Bina it is not called “white”. The arrangement of Bina has within it colors.These are 3 hidden midot this one within that. Atzilut is in the Chuchmah, and the 6 corners are in the אצם (essence) of Bina.82 Bina of Atzilut is called אהי”ה . From Bina of Atzilut there are drawn lights to all levels of Atzilut, Bria, Yetzera and Asiyah. From the decent of their Malchut of Bina in all these levels. Becouse of this אהי”ה rules in the אויר . This name goes over the גבול (boundry) of the אויר (of the present level of creation) from Malchut decending from Bina to its place. It raises Chuchmah and Bina, or Chesed, Givurah, Teferet and Malchut in all aspects of the 10 sefirot, by raising Malchut to Bina in every aspect. There are 4     א וי ר ים in each world, in them are 3 names אהי”ה . The א וי ר ים of Chesed, Givurah, Teferet and Malchut recieves these names. There rules all 3  אהי”ה in “yichud” with the אויר. These 12 letters are the 12 letter name ruling the אויר. They cause decending Malchut of Bina to return fallen Chesed Givurah Teferet and Malchut to their place. Malchut of Bina makes a oppening so that they may rise up to their rightful place. Every level is doubled being the level itself and the upper Bina Teferet and Malchut that fell and dresses itself in Bria Yetzera and Asiyah. There are “memunim” (angelic supervisers) in all the א וי ר ים of the 4 “ruchot” of the world. It is their hands to open openings by the arrousing the name of 12 letters to work. So as to decend Malchut of Bina to its place. If the ה (malchut) is not in its proper place (behavior not a vessel for blessing), then blessings only spill over. As a cup side ways cannot hold water. The order of the 4    א וי ר ים from below to above is West-Malchut, East-Teferet, North-Givurah and then south-Chesed. The “memunim” open א ו י ר to א ו י ר after “rekia” to “rekia”. By this זבוליא”ל rises up “Tifilot” (prayers). He arrouses the name of 12 letters so as to decend Malchut of Bina to take the “Tefila” above. The makiff light of the parzufim grows and ascends level by level by Tefila. The penimi is always recieved through the makiff. In the א ו י ר of the East rules גזרי”א this is the side of Teferet. There it meets with the א ו י ר of the north which is Bina where there is Bina, Teferet and Malchut of Givurah of Asiyah that fell there. In the north is the “Mumunah” ה“פתחי He arrouses the name of 12 letters so there decends Malchut of Bina to its place, and the   א ו י ר rises returning to the “rekia” of Givurah, taking with it the “tefila” to there. The “rekia” of Givurah meets with the     א ו י ר of the south. This is the Rekia” of Bina, Teferet and Malchut of Chesed of Asiyah that has fallen there. He arrouses the name of 12 letters so as to decend Malchut of Bina of Chesed of Asiyah to its place, and it returns and rises to the 6th “rekia” being Chesed of Asiyah. There it meets the 7th rekia of Asiyah (There is a rekia for each sefera in each world) that of Bina where there are the first 3 sefirot. They Take all that has fallen that has returned. Here it meets with the “rekia” of Malchut of Yetzera. Then the “memunah” Sande”l, Who is over all Asiyah arrouses the name of 12 letters so there decends Malchut of Malchut of Yetzera and it take the Tefila up. It is like this in all 7 “Hachelot” (palaces) of Yetzera, Bria, and Atzilut.83 When there spreads out the א ו י ר by way of the ש ע ר  (gate) then there will be the aspect of נ ר  מ צ ו ה (mitzvah lamp)84 In safer Shoshan Sodot we learn in tefila one must enter by the measure of 2 openings that are crowns of love and awe of Hashem. Then one intends their heart to the depth of contemplation level by level of the unfolding of the Divine light in the way of Teferet until the Ayn-Sof. Tefila must be from contemplation of the depth of one’s heart having 2 faces. One face is in silence and is hidden, this includes working in the name in the upper world. The other face of tefila is with the voice that is revealed. Each Mitzvah is one limb of עליון צורה (supernal structure). By completion of the Whole Torah עליון אדם (supernal man) is then complete.85 In each mitzvah is yichud (unification) of Hashem.86 Man is the secret of Teferet, a bait canesset is Malchut. Together they are yichud יאהדונה”י .87 Malchut is a garment to Teferet, as אדנ”י is a garment of יהו”ה.88 There needs to be the 4 letters of יהו”ה in Teferet and the 4 letters of אדנ”י is in Malchut so to make tikun in proper order. יהו”ה is only revealed by אדנ”י.89 There are 2 tikunim one of lights. By this is the spreading out of essence (of light) from the source above. The tikun of vessels is from the spreading out of the light. The yesod of vessels is the existence of all worlds. By the Yesod of vessels is benefit from the ziv of the Hashem.The light and vessel reveal existence from the time of the 6 days of creation until the end of time. They dress the kavana (intention) and will of Hashem, illuminating them with the light of the face of Hashem. Changing them all to become light of the face itself. But now the darkness covers the earth by much filth.The aor penimi (internal light) is נעלם (hidden) in them always, always giving nanahagah (Divine guidance) to the end desire of revealing all the Ziv and Zohar, that is the good hidden. Zohar only begins with light of tzimzum of light of Kav. Ayn Sof is hidden. The Kav is light and vessels. Vessels are from going up of the light, this light is changed to aor makiff (surrounding light). The Kav of light of Ayn Soff includes in it the source of all worlds and all Divine guidance until the end of Tikun (all is corrected). It binds and unites all, in secret of the hidden achdut (unity) of the future. The Kav of light of Ayn Soff is in complete fineness. So each recipient is eminated exactly what is appriate for them. From the vessel of the Kav is made all tzimzum that defines all limits and measurement to light so that there may be a world. The tikun of  vessels is from spreading out of the lights through Tzizum . By this is made Nakavah. These tikunim are made in all worlds. By the י of אדב”י is  nullified and removed the filth. Then they rise to their source in Holiness making אש רשפי , flames of י”ה . This is the pleasantness of pleasantness and עונג of all עונג. Their refining and raising up is only through flow from above, called mochin of צלם (this is of the Nashama of the world of Bria) and below till רם עמוק (height of depth) by way of Yetzera, face to face with Bria. And face to face with Yetzera with Asiyah. By this is given flow from above, power enough to raise them up.90





































                                                                   Chapter 4

                                                         What the Bible Really is

   In Tikunim it is taught that one who desecrates a “mitzvah” called “oat “(sign) such as shabot yomtov tfillin or meilah causes the serpent to dwell with the shechinah and nourish heaven forbid. Its further written that those who lack signs of purity having neither the head or arm Tefillen, torah, precepts, Shabot or Sitzet are Horrible for you. In this there is something disgusting.91 A sadeek will not rest on the staff of the wicked, as a sadeek rules in his “ruach” conquering his “yetzer hora” turning his thoughts to good.92 In the Zohar we are instructed to not look at the face of a wicked man because of the evil dwelling there. But when you look at words of Torah the ink in Hebrew “דיו” is the letters that spell out יוד (Yud) of the divine name יהו”ה. יוד is the intellect of the Torah. while the two “ה” are the two tablets of firmament, while the pen is the “ו” together they are יהו”ה. A “bait Canesset” is under constraint of time and space. This is not so of the supernal ark and the Torah. They operate in a timeless realm above physical laws. This is so as ink in Hebrew “דיו” is the letters that spell out יוד (Yud) of the divine name Yhv’h. As said יוד is the intellect of the Torah. And יוד being Chuchmah is above space and time.93 The “Safer Torah” is Z’a called the written Torah. It has in it only the “tagin” (crowns of letters) and letters.  The letters are the 288 sparks of the vessels that shattered. In creating the world Hashem joined letters and sparks together. By the shattering of the vessels sparks fell below. By holy speech one makes permutations of these letters and sparks, thereby making peace between them and raising up the “mym nukvin”.94 Rabbi Avraham Abulafia teaches that one should never speak a empty word. By being hurried one will accomplish nothing. Everything is according to the preperations done for what the man must do and his needs. One should know the cavana (intent) of each letter. The letters are physicality of all that is between us and the flow of Divine energy. The letters are vessels. Its formation is in your hands. And know the cavana in all of every word. There are many levels requiring preperation. The nature and completeness is in regularity of working cavanot (meditation on intentions involving the Divine). This makes great closeness. To recieve navua (prophesy). And Search out every letter and its source. Go in to work the sources. Till that he completes his goal. Know, there are 3 that raise up speech: the heart, the mouth and the book. These involve 3 things the written letters the spoken letters and the letters of thought. דבור (speech) comes from the נפש (animal soul) of the physical heart. From the cavana (intention) of comprehension of knowledge of the name. The source of all sources is the names. All is one the unique name. Which is the name of life. All these are Divine ideas in truth. 95 Through the reading of the Torah  with the “tamim” (notes) and “nikudot” (vowels) which are drawn from מ”ה  חדש into the vessels. This purifies the vessels and the sparks. By this fixing there is drawn lights from the ear of A’k to the letters of the Torah. By this they are fixed,from their shattered state. ה”ו are the letters.96 Raise the letters that are fallen by the “tamim” (notes), “nikudot” (vowels), “tagin” (crowns) All letters have their source in the letter א, which is called sweetened.97 The Torah begins in ב as the letter א Atzilut. Which is above, which we have no permission to discuss. It is above the creation.98 Letters are offspring of Chuchmah in Bina. The tamim are flow from Keter. They are a branch of Keter. Nikudot are branches of Chuchmah, the letters branches of Bina. The letters do the work. The tamim surround on Nikudot, all the more so the letters. They cause them (letters,Nikudot) to rise up when the tamim rise up. This is becouse Chuchmah and Bina is enjoined in Keter, and Keter is upon surrounding all of them. All their works are according tho the flow of Keter, which is upon them. Whether for bad or good. Even Chuchmah works only according to Keter. It is possible that after there is flow from Keter to Chuchmah Bina will not need additional flow of Keter, but all nanhaga (Divine guidance) will be through Chuchmah which flows to Bina. There are 2 aspects of flow by Keter one is continual this is flow of nature. The 2nd flow increases and increased changes. These correspond to 2 aspects of the penimi טעמי (notes-tamim) of nigun or טעמי of passuk (the verse). טעמי (notes-tamim) of nigun increase flow. So changes are through the movement of the letters and minhag . The טעמי of passuk are continual, to it are no changes. Also its letters do not Change at all. As this only sustains existence. Its letters do not Change at all. המשכילים (wise ones) are the vowels and letters. They are in Chuchmah as the vowels are mamash in Chuchmah. And the letters from Chuchmah flow flow to Binna. So we say the letters are  “המשכילים who illuminate as Zohar in the rekia”, illuminating from the side of Keter. This is Zohar hidden and concieled. This is טעמיד הניגונ (the tune of Song). Markavot of Bina are the letters. For the letters are in Chuchmah cleaving and carved through Chuchmah in Bina. The 22 letters are traced and engraved as in the secret explained in Safer Yerzira. They are traced in Bina through the 10 מאמורות (illuminaries-sefirot) of Chuchmah becouse אמ”ש are the first 3 sefirot, 7 doubles (letters with 2 sounds) are sefirot of din and rachamim, and the 12 diagonals (the other letters).99 The nature of the letters of the Torah is revealed by the fact that when the letters flew off the “luchot” (tablets) moshe was no longer able to hold them any longer as they were so heavy, so he had to let them drop and shatter. This was becouse after the letters had departed from the “luchot” they were with out “ruach” so grew heavy and fell.100 In the “Safer Torah” itself there are no vowels allowing the Torah to have many meanings, as each generation has a unique “tikun”(fixing) of its own by exchanging the letters.101 Every י ה ו “ ה in the Torah is unique (different vowels), being 4 lights.102 The letters are vessels, ך”מנצפ is “mym nukvin”. The vessel is greater than the “mym nukvin”103 The Torah has ג “ ן (53) “parsha”104 . By learning Torah it is as if man labors in the palace of the King, as Malchut is the Torah. The higher book is the written Torah. It is supernal Chuchmah revealed in the place of Yesoi’t, where chuchmah is revealed below in Malchut. The lower book is the Oral Torah. It is the lower Markava being the 7 chambers of Bria upon which Malchut stands. These 7 chambers are its mouth.105 Atera is the Oral Torah. The written Torah is Teferet. There is no comprehension of Teferet without Atera. So there is no comprehension of the written Torah with out the Oral Torah. It says in Devarim “moshe explained this Torah”. The book of Devarim is as a messanger of Moshe to explain every parsha. As the written and the Oral Torah are bound together as one.106 The Targum Yonaton (translation-commentary) to the Tanach its explanation of the Prophets is from the traditions he recieved from the prophets Chagi Malachi and Zacharia, but the commentary on the  Chumash is from Kodesh Elyon (Supernal Holiness) and not from Yochanon ben uzzial at all.107  By occupying in Torah one is occupied in the Shechinia.108 In The Torah are 70 explanations in “loshon Hakodesh”, which is Yesod, which contains 70 sefirot of Z’a. Each of its 7 sefirot containing 10.109  70 are the 7 midot (7 lower sefirot) each includes 10. They nourish from Dat which is Teferet. The ruach of the heart is Bina.110 Every thing is included in 70 tikunim. (fixings)111 There are 2 aspects to tikunim those that are revealed and those in the aspect of דיוקנין (likeness) that are concieled. One is in Atzilut and one in Bria.112 Rabbi Avraham Abulafia teaches that there does not arise Chuchmah except by putting together spiritual ideas as a body. All who are wise draw from Dat (knowledge), and are drawn after Dat so to be able to join things together as much as they are able to get instruction (from Dat). As the words they draw together are אלוה אמת (revelation of aspect of God truth of truth). All the words have on equal cavana (intent). Their purpose is unique in its intent, but the knowledge of all the words does come to be all included together. So that you will find merit in all the words. As they are all metaphors for bringing the truth to light so to give power to Dat.  In doesn’t become nullified before it is completed and revealed.  113

































                                                                 Chapter 5

                           Maintaining Divine energy flow and working Divine Names



The Secrets

Collection of Divine Secrets — Please God
October 24, 2011, 1:39 pm
Filed under: secrets

It is remarkable, if you think about it. Looking around, it would seem that Creation has never been further from its intended purpose

The place is far from being holy.  

Agnostics and atheists run amok. Jews go in all directions, and even the ones that are supposed to be going in the same direction seem to find tangents. Either we’re way off course, or our understanding of the purpose of Creation lacks sophistication.

But you can be sure that God is not up there in Heaven shaking His head, saying, “Gee, never thought I’d see the day when My kids did things like that!” Not only He did He know that He’d see the day, He saw it before He even created His children, and the rest of Creation around them.

But it does get to the point God says:

I will destroy Man, whom I created, from upon the face of the earth; from Man until beast, to the creeping things, and the flying creatures in the sky; I regret that I made them.” However, Noach found favor in God’s eyes.  

(Bereishis 6:7-8)  

Had Avraham not come along, Creation might have been doomed once again, but once again, he was only a single individual. And, though he had tried to elevate the world around him and justify Creation, the best he could do was father a people to continue on his work, while the rest of the world continued in the path of Kayin, murdering, and pillaging, and de-justifying Creation.  

Okay,” agreed, “Avraham is a very special person on a special mission.”


for him and his family you needed all of Creation?”

But, does one man justify all of Creation. Could even this be what God calls success in his ”project Earth” ?


God made Creation with free will so that man could  choose to consciously participate in the process of world rectification and its on going creation.

God does not need anything but He cherishes man’s contributions to His creation.

The world looks at Torah as an archaic system of rules and collection  of stories, it is far from that. It is a Divinely-created  system designed  to allow man to  maximize his involvement in the spark redemption process.   

The Leshem explains it this way :

Even the wars are part of Gods plan. It may not be clear until years after what a war made better. Sometimes, it may not even be clear how war improved the world until after history as we know it comes to an end:

On this depends all faith, that all that happens is the result of the light of His Presence, may He be blessed, and that all of His Providence and guidance of history is toward a good end … and when the time of rectification comes, it will be understood how all of the ways of God are kind and truthful …  

Perhaps  the reason for the Holocaust. And other such events historically, as Moses was told, only God can fathom their purpose.

All we can do is pick up the pieces and re-build, and wait for the future time when all the events of history will make sense to all of us.

When the Torah talks about a women raped in a field :

This is alluding to all the souls who end up in the “field” of the material world and lose touch with there true spiritual nature. They can encounter a death of innocence, of hope, of dignity. This should be  the concern and felt as a responsibility of each and every member of Israel, including the Supreme Court in Jerusalem!

When a fellow wanders out to the scary fields of hopelessness, every individual of the community, particularly its spiritual teachers and leaders, must ask themselves, “Perhaps we didn’t notice him leaving and sent him off without food and without escort. This soul was  craving for love, encouragement and inspiration, and couldn’t find with whom to discuss his frustrations and doubts.

Each of us must ask ourselves: “Are we not responsible in some way for anothers mental and psychological deterioration?”  

Educators and communal leaders may dismiss it with statistics. “Statistics show that a certain percent of high school kids end up…” When the future of a particular child in put in question, they readily answer: “What do you expect? He or she is a statistic.”

The destiny value and sanctity of every soul is has infinite possibilities.

Look at the life of a crab – they are born with a shell to fit the size of the creature when it’s very small. Then it grows, and the shell becomes way too small. But the crab only dares to crack the shell when it literally starts to choke from the size of it. Then it creates a new shell with space to keep growing. This happens to us.  

We get to a point where we choke. 

Why do we need to wait?  

Do we need enforcers of God’s judgment  to crack our shells?

Instead do the right things

On Shabbot (the Sabbath), one who takes the bad from the good  desecrates the  Shabbot. As this activity, “borror”,  is one of the 39 categories of labor forbidden on Shobot.

There is something interesting in this, as by the separation removing of the good from the bad, the holy sparks from the Klipot (evil forces) when this job is done, history as we know it will come to an end (Shar Gilgulum, Ch. 20).  

The Messianic Era will finally begin, and the verse, “On that day, God will be one and His Name will be one.” (Zechariah 14:9) will finally be fulfilled.  

Yakov Abuchitzera teaches :

The individual letters of the first word in the Torah “Bereshit”, spell out the phrase:

[Shoresh Briyat Adam Yahkor Razi Torah  

(the purpose of man’s creation is that he investigate the secrets of the Torah).

This is so that thereby he may recognize the Creator and His Kingdom.

This is essential. for this holy study maintains the universe and establishes it.

The words “Sod HaShem” (the secrets of God) spelled like : Samekh

Vav Dalet (Sod) + M”H (Yhvh spelled out with alp 45) =611= Brit (covenant).

Just about everyone knows that Israel is the holy  land. However,  few  know or understand why this is so, other than the fact that it was the land  that God promised to Avraham, Isaac,  and Jacob, and their future descendants:

It is a land which God, your God, cares for, God, your God pays attention to continuously the entire year.

(Deut 11:11-12)

Here is the detail

Malchut of Asiyah is a part of the “Holy” spiritual worlds. Asiyah, and Malchut of Asiyah itself also, is divided into 10 Sefirot The 10th one which is Malchut of Malchut of Asiyah is “this” world, so 9th first sefirah are the creativity center, and the 10th one is the exhibition Hall, and it is The Land of Israel, which is the only corporal part of the universe connected directly with the “Holy” spiritual world Asiyah. The Land of Israel  is the Ketter of Machut of Malchut of Asiyah, while the 9 lower sefirot of malchut of Asiyah of “Holiness” are in the rest of The Land of Israel.

God not Omniscient. God is completely inaccessible, unless He chooses otherwise.  

It all depends on YOU !

Holiness is quantified upon the value of “sparks of Holiness” associated with the object or act in question.

Get to work, there is a lot to do.

, Our covenant with the Torah is renewed bi-annually. On Shemini Atzeres /Simchas Torah, and on the Atzeres of Shavuos.  Concerning the latter covenant, we enter into it with fear and trepidation. Concerning the former, we enter into it with rejoicing. And, it is these two specific sensations – fear and rejoicing – which make it possible to receive Torah.  Without one of these consciousnesses, the Torah simply cannot be contained within any human being. This is as written in Tehillim 2:11, “Serve HaShem with fear, and rejoice with trembling.”

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.

February 6, 2009, 5:37 am
Filed under: Angels, Divine names, kaballah, moses, secrets

Bishalach                                                                  Bs”d

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 Moshe 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 Hashem 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 Moshe 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 Hashem 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). Hashem 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.

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. Moshe 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.

Moshe was the only prophet to receive prophesy from the masculine aspect of Hashem. All else received from the feminine aspect. Rabbi Nachunya’h Ben Hakannah teaches Moshe 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 Hashem’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.

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 Hashem enough to believe and trust the that He could provide them with water. Another miracle was required, Moshe 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 Hashem 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. Moshe there needs to draw water from a rock. It is here Moshe becomes angry with the people and hits the rock. It is said because of this Moshe could not enter Aretz Yisrael. This is a pretty strong warning against anger. Its said the water Moshe 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 moshe 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 Hashem and his people). But the parsha concludes with Hashem promising Vengeance on Amalak and may we see it soon with our righteous mashiach.

I Can’t believe I’m doing this, More secrets “on the Net”

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.


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