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I have been very busy writing books ,
Building the Markava
and working the Divine Names
For the sake of Posterity I am going to put a lot
of scanned “SECRETS” here
HERE IS A CHART OF THE SPIRITUAL WORLDS
corresponding levels of the soul
levels of intellect
main sefirot of each world
organs of body energy focuses on
Letters of the Divine Name
Type of angel dominant
aspect of language
Main transmitting Divine Name
Aspect in Torah
effect if damaged
More concerning function
Parzuf (spiritual face)
The divine energy of the body, nature is in the form of the sefirot called ”iggulim” (circles). Doing the will of GOD as described in the Bible effects the world like when one throws a stone into a pond and immediately upon the stone hitting the water a circle in the water forms around the stone. Which consequently by its wake makes a second circle surrounding the first. If the force of the stone falling is great enough there are more and more concentric circles till filling the whole pond. Thus is the divine sefirot in nature flowing according to this cause and effect pattern. In the world of ”iggulim” each “igul” (circle) does not touch each other. Under this ”nanhaga” (guidance) each person alone thinks they are the king. This is the world of Malchut (physical) and the Nefesh (animal soul).1 While the other form of the flow of the sefirot is called ”yosher” (upright). This is described as the ten sefirot in the shape of a man.This is a spiritual system containing 32 unique Divine power “emanations” organized in the shape of a man. This system is ruled by rachamim (mercy), it is dynamic, and not limited by cause and effect. It is the energy of divine providence. The transcendence of nature, by the soul. Through occupation in Torah and mitzvot we evoke Divine light to descend and become revealed below to guide providence in the world. Becouse these type of actions evoke Divine mercy. A small action can have a great effect. The stone hitting the water is these sefirot called ”yosher” . They are described as a “kav” (line) whose end is square, which enters the circles. While the rings created are the sefirot “iggulim”. With the sefirot ”iggulim” is the light of the sparks, pieces of the vessels that shattered. These we raise up to their source fixing and completing the vessels above. This is called the returning light, the light of judgment, concealment and limit. It rises from the mouth by Holy speech, Divine names and prayer ties with the supernal light ”oar yosher” which spreads out from above to below. The light of ”Yosher” is drawn down within the light of ”iggulim”, the returning light.2
Its explained that the enlivening ex nihilo (the continuous bringing into existence from nothing) of all entities in Creation, from the most sophisticated to the simplest object, is associated with the level of Godliness that’s concealed in nature. This level of Godliness is called the “iggulim” (circles) and sovev kol almin (surrounding all worlds), which also pervades all levels and aspects-‘worlds’-of creation equally. The metaphor used for this encompassing Godliness is that of a circle, which has no beginning and no end, symbolizing its relevance to all within it and its indifference to the distinctions of the entities encompassed by it. The concept of encompassing Godliness in its pristine sense is comprehended by the metaphor of the great circle, which encompasses all levels of Creation.
The graded descent of worlds, the realm of immanent transcendent Godliness, is termed memaleh kol almin (filling all worlds), it is within this great circle, it is comprehended metaphorically as a downward directed ‘kav.’ (line) It measures out light ordered and differentiated in Creation, in which ‘upper’ and ‘lower’ are significant distinctions. The ‘line’-representing the overall descent of immanent transcendent supernatural spiritual levels of Creation-however, it is restricted within the “natural” aspect of Godliness called the “iggulim” (circles). At a given juncture it forms a lesser circle and then descends as a line, forming a circle and then again proceeds as a downward line. Thus, although the circles found in the line are themselves stages in the order of unfolding of the light of the ‘kav’, which gives character to the circles. They nevertheless derive from and have something of the encompassing character of the great circle.
Since the destruction of the Holy Temple,
The way of drawing GOD’s presence on Earth is by doing His will, as described in the Biblical law. By this a unique concentration of Holiness in the area surrounding the person called his “Arba Amot” (4 foot surrounding square).We always act within it, for this is the proper way of Asiyah (the world of action)
We try to think outside of the square in its “surrounding lights”. Here is where the square meets the circles. Where the “supernatural Divine Providence comes to contact with and effects the providence of nature, as we will soon come to understand.
We act within the box and think outside it. Here outside the box in its surrounding lights is where new creative ideas enter our consciousness.
We unite the box inside with the circle surrounding it.
The circle is the energy of GOD in nature
This is the unity of the Ohr Penimi and the Ohr Makif (inner light and surrounding light), the square and the circle.
One who unites the circle and the square unites the letters Yod Hey with Vav Hey in a perfect union.
This is the secret of the Supernal Dew (Tal),
When Yod Hey Vav (39-Numerical value of טל Dew) descend and find their fitting place in Hey of the great name YHV”H יהו”ה
As its written :
“Awake and sing, you who dwell in dust; for your dew is as the dew of lights” (Isaiah Chapter 26)
The “rekia” (firmament) is imprinted with a square. At its 4 corners are the 4 faces of the “chayot” (angels in Ezekiel vision,Angels of world of formation-Yetzera ). Their faces turn in what ever direction the “rekia” upon their head turns. They turn their faces in the 4 directions, and all revolves in a circle. This “rekia” has all colors but 4 are dominant being green ,red, white and sapphire. This is as it says “a bow in the cloud”.3 קומה (Height) is the secret of the square, with 5 (points Chaga”t N”h). The 5th point (is height) it goes up into the אויר (Atmosphere). They are 5 sefirot. East West North and South is the secret of the square. The secret of each is 500 (4 directions x 500=2000 amot of Shabot tachum). Secret of nikud (point) in the center is the Malchut (Presence of Divine Kingship) grows to all 4 sides. It is the Shechinah (Divine presence) in the mishcon (tabernacle). The point dresses in it חייליה (forces) totalling 10 to all 4 aspects (being 40). The hvyh מ”ה (divine name) is 10 letters are 10 sefirot from which goes out flames including 4 letters : white red green and Black, there is also a fine color close to Techalet (the Biblical blue of the sitzet-fringes on garments). It is above white. Because of its fineness it could not be seen. It is mixed in the אויר, as the source of the flames of color is יוד Chuchmah (Divine creative wisdom). So Chuchmah dresses 4 or sometimes 5 colors.
The 2 aspects of Shabath are the circle and the square. They are 4 camps of the Shechinah. The circle is the Ofanimim (angels of this lowest world). They are beneath the Chayot (Angels of world of formation-Yetzera). Ofanim include from 6. They have yichus (relate to) aspect of iggulim (circles). So guidance of the world is through the aspect of the 6 corners. (Chesed represents love, giving, or mercy, Gevurah is sometimes also called “Din”, and means “judgment.”,Tiferet – represents beauty and balance. , Netzach stands for limitless energy, great quantity, endurance, and victory.,Hod represents contained energy that which is clearly defined. It is very specific flow. Yesod serves as a gateway for a certain quantity and quality of these Divine powers can enter the world) The square is secret of the Chayot. They are penimi (internal) to the level of ofanim. 4 Chayot alludes to number corners of square, being Chesed Givurah Teferet and Malchut. Penimi to the circle and square is ”Chasmal“ (inner voice of God). The square is the letter ם and the circle is the letter ס
1. 1Avodat Yisrael p.43
1. 2sulam on zohar hakdamah
1. 3Zohar Barashit 71b, Zohar ShirHaShirim p.34 Rosenberg, Aor Yakar Barashit 2 p.21, See Schneur Zalman of Liadi, Likkutey Torah, Korah 52a-d.See Dov Ber, Shaat Ha’Yihud, chapters 16 and 17. Tsemah Tsedek, Mitsvat tsitsit, chapter 2 in Derekh Mitsvotekha. See Sefer Maamarim, (5562) pages 475-479.
THE BEGINNING OF manuscript IS MISSING.
What we have here is all that we merit, the rest of the ancient text has been concealed from this generation
They spoke with each other what they could not speak before this. They emerged from that opening and sat in the garden underneath the trees. They said to each other, Since we were here and saw all this, if we die here, we will most certainly attain the World to Come. They sat down. A sleep fell upon them. In the meanwhile, the one appointed (a supernal Holy spirit) came and woke them up. He told them to get up and go into the orchard outside. They went out. They noticed the scholars of the word of GOD, who talked of this verse: “In this wilderness shall they be consumed” (Numbers 14:35), but not in another place, THAT IS THAT THEY WILL MERIT THE WORLD TO COME. “And there they shall die” , but not in another place, MEANING THAT THEY WILL HAVE THE LIFE OF THE WORLD TO COME. That concerns the bodies – THAT EVEN IN THIS WORLD, THEY WILL ONLY DIE FROM THE ASPECT OF THE BODY – but not their souls, WHICH WILL BE similar to the denizens of the Garden, MEANING THE SOULS WILL MERIT THE GARDEN OF EDEN.
As there are souls which as its written in the bible are “cut off” :
“For it is the life of all flesh; the blood of it is for its life; therefore I said to the people of Israel, You shall not eat the blood of any kind of flesh; for the life of all flesh is its blood; whoever eats it shall be cut off.” (lev 17)
This is referring to even in the upper world. The merit of the soul is given to another and it as a individual soul ceases to exist. It will not be given a chance at another incarnation. It has wasted all its chances.
The appointed one told them to leave. They left with him. He asked them, Did you hear something on that level? They said, We heard that a voice was saying that whoever stops shall be stopped, whoever curtails shall be curtailed and whoever curtails shall be prolonged. He said to them, Do you understand what this means? They said no. He said to them, Did you see that great eagle and that child that picks grasses? This was Rabbi Ila’i from Netzivin, he and his son. They arrived here and they saw him and his boy and this cave. As soon as they entered into this darkness, they were not able to stand it and died.
That child, his son, stands daily in front of Betzalel (the man who by the Holy spirit made the tabernacle in the desert), when he descends from his high School, and said to him three things, prior to Betzalel’s divulgence of the concealed secrets of wisdom. All his sayings are concealed secrets, since “neither has the eye seen, that Elohim, beside You” (Isaiah 64:3). That is what is said: Whoever stops, shall be stopped means whoever ceases from the sayings of Torah in order to speak of vain matters, his life will be ended from this world. His judgment remains for the World to Come. Whoever curtails shall be curtailed means that whoever cuts short the Amen and does not extend it leisurely, BUT SAYS IT ABRUPTLY, shall have his life shortened in this world. Whoever curtails shall be prolonged means that whoever said Echad (Eng. ‘One’) must hurry with the Aleph OF ECHAD and shorten its pronunciation, and not dally with this letter at all. Whoever acts this way shall have his life extended. (this is referring to the mediation on the oneness of God in all creation)
THE APPOINTED ONE told them, Go out from here. You are righteous AND DESERVING A HIGHER LEVEL. They emerged. The appointed one presented them with a rose, WHICH IS THE SECRET OF manifestation of the Divine presence IN THE ASPECT OF Divine creativity and inspiration. When they left, the opening of the cave was concealed and was not visible at all. They noticed the eagle, WHICH IS THE SECRET OF THE FACE OF AN EAGLE in the Divine Chariot (see the vision of Ezekial) from which souls are emanated and other energy, which descended from a tree and entered into a different cave. They inhaled the scent of the rose, AS THE ILLUMINATION OF Divine wisdom IS CALLED SCENT, and entered there. (certain scents can effect your mind) They discovered the eagle on the mouth of the cave. He told them, Enter friends, the truly righteous, since I have not felt the gladness of having company since the day that I have been here, except through you.
They entered another orchard, MEANING TO ANOTHER LEVEL, and the eagle was with them,. When they arrived at those scholars of the Mishnah (a compilation of ancient oral teaching explaining the Bible) , the eagle converted back to the shape of a man, MEANING TO THE SECRET OF THE FACE OF A MAN with a glowing robe like them, and sat together with them. He said to the MISHNAH SCHOLARS that were seated, Give honor to the Mishnah scholars that arrived here, since their Master shows them great wonders. One of them said to them, Have you a sign THAT YOU ARE WORTHY OF BEING HERE? They replied, Yes. They slipped out two roses and smelled them, THEREBY ALLUDING TO their Holy actions AND Divine understanding they possessed THAT ARE COMBINED TOGETHER IN THE SECRET OF THE TWO ROSES. They said, Be seated, deans of the school. Be seated, truly righteous men. They held on to them and they sat. At that time, they learned from them thirty Divine ‘laws’ that they did not know of before, and other secret meanings in the Torah.
They then returned to the sages, and they found them studying and saying: “I had said, ‘You are angels (Heb. Elohim), all of you sons of the most High, Nevertheless, you shall die like men, and fall like any prince ‘” (Psalms 82:6), MEANING “I had said” during the time when you acted before listening, for “You are Elohim…” However, since you were drawn after your bad inclination, “nevertheless, you shall die like a man…” (Ibid. 7), just like the death of man brings him to dust in order to erase the bad inclination in his corpse. It is that bad inclination that dies and decays within.
Rabbi Ila’i said to them: truly righteous men, enter and see, since permission is given to you to proceed to the area where the veil is spread. Praised is your lot. They rose and entered a place where there were scholars of secrets, whose faces were bright as the sunlight. They said: Who are these? He said to them: These are the Agadah scholars, and they properly see the light of the Torah, daily. They remained and listened to several new illuminations in the Torah, but were not given authority to join with them.
Rabbi Ila’i told them to enter another area and look around. They entered into another garden and also saw, BESIDES OTHER THINGS, people digging graves. Immediately they die, and immediately reincarnate with bright holy bodies, SINCE THESE WERE THE DECEASED OF THE DESERT. They said to him, What is this? He replied to them, They do this every day and, when they die, the evil filth which they received before immediately decays. They quickly rise up with bright new bodies, with these holy bodies that they had when they stood on Mount Sinai, exactly as you see THEM, since all stood on Mount Sinai with bodies totally free of dirt. As soon as they drew upon themselves the Evil Inclination, they again had other bodies other than the bodies they had prior to that, strange bodies – MEANING THAT THE FILTH OF THE SERPENT WAS AGAIN UPON THEM. About this, it is written: “And the children of Yisrael stripped themselves of their ornaments by the Mount Horeb” (exudus 33:6).
The souls that heard the voice of God on Mount Sinai became refined to a tremendous level , but when they sinned by the golden calf , which is a mystery in of itself they fell from that level. They lost their spiritual “ornaments” they got at Mount Sinai. It is possible to attain these “ornaments” once again while in this world through great spiritual works, and behavior of selflessness and self sacrifice.
A voice stirred and said, Go and congregate there. Aholiav stands on his spot and there are chairs before him. Suddenly, everything disappeared and they saw nothing. They remained alone under the trees in the garden. They noticed another door. They entered there, saw a chamber and sat down there. There were two youths there. They raised their eyes and saw a dwelling that was embroidered in all the kinds of artistry and colors existing in the world. On it was spread a curtain of sparkling light, at which the eyes were not able to gaze. Beyond that, they saw nothing.
To be continued
Filed under: 248/365, Body, Bones, Divine names, healing arts, kaballah, worlds
Sorry about the comlex terminology but I can’t bring it down further right now
Bones are the structure of the body, they correspond to chuchmah. All mans sins and merits are written upon them. A tracing is written on what ever organ sins whether it is the eye the heart or the rest of the limbs. Also by the sin a garment is made to his Nashama. When a man calls out a Divine name spiritual garment dresses to his Nashama.1 She Shechinah comes to rest on the head of the person who unites the Divine name.2 The shalah ha kodesh says concerning the verse ” your camp shall remain Holy” refers to our 248 bones. Woman has 253 bones.3 One must sanctify all of their 248 limbs to receive “kidusha” making them a Thrown for Hashem to rest upon.4 “Vidoy” causes letters of sin to depart from the bones. Speech emanates from ones bones. From the torn down negative letter combinations are built structures of Holiness.5 The 248 limbs of the king (bones) are part of the sefirot “yosher”, above nature, above astrology dictated by the stars.6 Spiritual nourishment from the positive commandments is drawn by way of the 365 sinews, which give life to the 248 limbs.7 The male side is made up of 248 formations some are internal others are external. Some are for mercy while others are for judgment. All those of judgement are united with the judgment of the back side. Where the female is extended.8 The mitzvot each correspond to a place in the body, and each mitzvah contains aspects relating to the whole body. It is the aspect of the feet of the mitzvot that gives nourishment to the klippot. This is when the mitzvot are not done with a complete heart. With the accent of the worlds on shobbot even the mitzvot that are done in a lacking manner are elevated by the accent of the worlds. As they are then separate from the Klipot.9 Rabbi Nachuyah ben HaKanah teaches that that all sinews have רוחני כח עטרת (a crown of spiritual power).10 Every one of the 248 limbs and 365 sinews of the body have sparks of many nashamot of sadeekem, but flow from these sadeekem is only as is enjoined, only as needed. Those attending upon “chuchumim” are holy, they correspond to the limbs of the sadeek’s body.11 Bones correspond to Atzilut, in Atzilut are no Klippot. The sinews correspond to Bria and have the name ס”ג . In Bria Klippot only nourish from the “chitzonit” (external aspect), which is the sinews of man. Flesh corresponds toYetzerah and have the name מ”ה, while skin has nameב”ן and is in Asiyah. Each have aspect of middle head end. Skin itself has all 3 aspects, so too sinews and bones. They each also have aspect of “ebor” which is Nh”y “yonika” which is Chaga”t and “Gadlut” is Chaba”d.12Flesh is from the face of the ox in the marcava, bones from the face of the lion, sinews from the eagle.13 The flesh of a sadeek decends from heaven it is Teferet.14 The 365 prohibitions are unification of abba and imma,15 while the 248 positive commands are a covering of chassidim in chaga’t of z’a, it is penimi.16 The ability to rise above through the holy names is according to ones fullfilment of the positive commands.17 Prohibitions are Givurot of the left. They are included in the right being the positive commands. The positive commands and prohibitions are one body with no seperation being male and female. They are יהו”ה and אדנ”י .18 The 365 prohibitions are the first three sefirot of chuchmah of left, they are “aor makiff” (surrounding lights).19 The length of a persons life directly depends on how many sparks they have in their body. These sparks together are known as ” tzelem” (image). Each time a person fails to perform a commandment his “tzelem” is damaged.20 Since man is made in “tzlem Elokim”, and the whole world is in Elokim. If a man spills blood his blood will be spilled, becouse damaging a part of the world is as damaging in his own body.21 There is to man a masculine and feminine “zelem”.22