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GOD’S SECRETS

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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 what

we have below is “SECRETS” from the

Safer Yetzera written by aBraham

in the Bible. There are revealed the

connection of the letters of creative

power with organs in the body.

This is really good for healing works.

The verses of creation that

encode the powers and divine names.

Their secrets in olam shanah

and nefesh (qualities, planets

constellations, times, body organs and points)

Also is a page on the 32 paths

with organ path correspondence.

Know, Shlomo ben Adret, the great Rashba, wrote:
“And I say that it was the kindness of the Supreme Being at the
start of Creation to create in his world things that would ensure the
health of the created beings, that if the existents happen to fall ill
or for any other reason deviate from their natural perfection, these
things are ready to restore them to their realm or to make them
healthy. And He placed these forces in the essence of things found
in nature, as may be attained by study, such as medications and
aids known to scholars of medicine, or in nature based on
properties but not attainable by study….. And it is not impossible
that such a power should also be in speech, as in the case of
amulets and similar things.” Not only is it not impossible but this this “stuff” works !

The Three Pillars are ש for Fire, מ for Water, and א for Air. We are not talking about physical elements, but spiritual one’s. The Three Mother letters thus take their place standing over the Three Pillars, they best exemplify the first three sefirot (Keter, Chochman and Binah; and alternatively in different instances Chochmah, Binah, and Daat). These three do not directly touch this world, as it cannot contain them; they are transcendent.

The Three Mother give birth to the creation of this physical world. The Lower Seven Lower sefirot thus become expressed by Seven double Letters (ב, ג, ד, כ, פ, ר, ת) have 2 sounds each and correspond in the physical world to shift sin reality to a consciousness of space and time. These Seven Letters also correspond to the seven days of the week, and seven planets (Moon, Mercury, Venus, Mars, Jupiter and Saturn).

The Three Mothers are the “mochin” (the brains), and the Seven Lower are the “middot” (characteristics) in which we manifest these thoughts and impulses through (such as emotions)

In the mystical Tree of Life, the three mothers are the three horizontal lines, the seven doubles are the seven vertical lines, and the twelve elementals are the twelve horizontal lines,

.

THIS ALL WORKS WITH THIS:

https://godssecret.files.wordpress.com/2010/05/scan0001.jpg?w=420&h=538

NEW SAFER YETZERA COMMENTARY

The Meditation upon the letters of the Hebrew alphabet, in combination with themselves and Divine Names, can produce ecstatic experiences and changes the nature of souls and the worlds they live in.

Knowledge of Language does not apprehend that which comes from it, for man does not apprehend the dimension of speech and letters. Rather apart from it, the letters ,there is no world . All the awesome worlds are given to comprehend, for every world is from a world that is above it , and they are given to Israel to comprehend. From comprehending the worlds that appears in the heart one may reach up until Ayn Sof. For there is no way to pray other than by the finite beings, a person . receives and elevates in thought unto Ayn Sof. The holy is the power of elevation.

R. Judah Barzilai in his commentary on Safer Yetzera said God ” created light and great fire for glory , that is called “Ruach HaKodesh” and is also called “Shechinah”, the dwelling of His Glory . Neither angel nor seraph nor prophet can gaze at all at the beginning of that great light . . . But from the end of that light the Creator , when He wishes , shows lights and sparks to His angels , seraphs and prophets .Sometimes from the end of the light there goes forth sparks and lights to his angels , seraphs and prophets; sometimes from the end of that light there is shown to them certain forms and visions and dreams or a visual image to whomever God wishes.

First is The breath of the living God. From this breath is all. Voice is by breath. By the voice is the carved out (powers), as the drawing forth of the voice is “penimi” By breath He engraves engraving is by voice and carving out is by breath by way of voice. Voice has substance and is אין A vessel Is carved out by breath itself. By breath are the 22 letters inscribed. The letters are some thing of breath, for from the breath itself the letters are are carved out. R. Judah b . Barzilai explains that letters are shaped in the breath. The letters are engraved and erected and overhung: there is that letter which is engraved as a kind of furrow there is that which is erected as a kind of wall. Engraving is the degree of carving of form that occurs at the level of the sefirah Binah. The forms that are engraved are the letters . The tongue is a חוק Tiferet is called חוק , חוק it is written : “It is a חוק for Israel (Ps. 81 : 5 ) . א is חוק elevating the rule and the exalting of Its crown.

Breath from breath, the second breath , called ‘Ruach from Ruach’ corresponds to Binah in which the letters are engraved . This Bina is the quarry and storehouse of the engraved letters. The power of all of them is in Binah. One should not say that they are something distinct from Binah as they are Binah. And breath is one with then. Water corresponds to the sefirah which emanates after Binah. Sefer Yetzirah lists the sefirot corresponding to breath , breath from breath , water and air , began from the second sefirah, Chuchmah, but sometimes we say Keter. Rabbi Judah Halevi refers in his Kuzari to the `water’ mentioned in the account of
creation as “hyuli”  (primal matter) and the spirit of God is the Divine
Will which wholly penetrates the “hyuli”, doing to it what it wills and when
it wills. Lack of form was called darkness’ and “Tohu”  and “Bohu”.  The Ketem Paz, explains that “Hiyli” was known to the Jewish Sages
and it was they who transmitted its knowledge to the Greeks (Ketem Paz 42b; 48a-48b). However, the Greeks only received a part of the teaching, which is knowledge of the lower aspect of “tohu” that they called “hyle”. Knowledge of the higher “tohu”, which is the sefirah of Binah, the  Sages had kept to themselves. Ramban in his commentary on the Torah considers “Tohu”  and “Bohu” as prime matter and form.  “Tohu” as Matter is a undifferentiated substrate, a matter totally devoid of any qualities. The Ramban says that “Tohu” is Power with out a “Reshimu” (Tracing , vessel). “Vohu also as “Tohu”  is power but is has “reshimu”. “Reshimu” is of the highest levels in the emanation chain of unfolding, proceeding from less to more differentiated through the levels of hidden, impressed, engraved, hewed and even further.  “Vohu is  is the differentiating element  which makes the thing precisely what it is. Rav Azriel, an earlyer Mikubal of the Gerona  identifies “tohu” as the sefirot Hokhmah  and “bohu” as the sefirot Binah. The Ramban considers “tohu” and “bohu” as separate entities meaning the prime matter and the form.
The Bahir says: “God made “Tohu” and placed it in Evil, he made “Bohu” and placed it in Peace, as it is written: ‘He makes peace and creates evil’ (Is. 45:7)”. The line and stones in Isaiah 34:11 were understood by Bar Hiyya to refer to a measuring line and a plummet –tools of a builder. For Abravanel, “Tohu” was thus associated with evil . Ramban explains the line as ‘the building in the thought of the builder’, whereas the stones are the actual building. In this he concentrates on the fact that “Tohu” is not in the state of actuality, it is not real, whereas “Bohu” represents the state of actuality, reality. The Bahir, goes even further to state that “Tohu” becomes “Bohu”. This is a very
significant statement. Bar Hiyya wrote “Bohu” is the form that covers “Tohu” and sustains it. Rav Bar Hiyya and the Ramban state quite unambiguously: (Commentary on the Torah, Gen 1:2) that the form that informs matter of what it is to be is called in the Holy Tongue “Bohu”, and this is a
compound word for “bo” – “hu'”(it is in it). Targum ben Uzziel characterizes “Tohu” as signifiying a state of lack of people and cattle. Eleazar of Worms expounds in his book Sodey Razzaya, that “Tohu”, that “Tohu” is “empty of anything good”. Again Abravanel also lacking perfection, deficient, even evil.

  It is also explained that the whole history is divided into three periods of two thousand years each: a period of “Tohu”, a period of Torah and a period of the Messiah (Tanna de-Vei Eliyahu Rabbah ). Likewise, when the world is “Tohu” and “Vohu”  the heaven and the earth were not visible as existing

The letters and sefirot are one unified structure of multiple aspects , which he calls faces within faces , הוית from within הוית . The structure is sustained by the action of ” sealing , ” which effects the delimiting the nature of divine abundance being drawn to the world. The Divine structure of the world is arranged in successive layers of being , one after another and influencing each other as “Twenty faces within four faces . . . it has 24 faces with in seven faces and it has wings within wings nested within the other , influencing each other. Voice comes out of the throat and vapor comes from the mouth and carves out the shape of letters.

In voice is the drawing out of the tone of the letters that are emanated and engraved , as it is written , ” The voice of God engraves flames of fire ( Ps 2 9 : 7 ) , ” the voice divides one letter into many letters through drawing out its pronunciation. Voice is inner , for its nature is very subtle , and not apprehend. Voice is the power of “Teshuvah” with it the letters are hewn. The letters have a body and a soul they are set in a fixed way in the head . In the breath are all the letters , and the breath is fixed in the mouth . For there is a distinction between the movements of the tongue and the movements of the mouth. for the vessel of the breath is the movement of the organs of speech that move with them ,and they have a fixed place , from which place it is impossible to move.

When the voice issues from the throat vapor issues from the mouth and hews the shapes of the letters , bent and straight ,speaking of the variable vocalizations of voice that composes speech. These variations are formed by fluctuations in a single letter to bring forth from it resultant creative variances in the letters. The voice is the foundation of the letters of speech which you bend in several ways many of which are included in a subtle voice that is not perceived by most people. Concerning this subtle voice that is not perceived Sadia Goan says “ There is no speech , no words , their voice is not heard ” (Ps.19:4 ) Voices travel from one end of the world to the other, yet the people in between do not perceive them. For R. Isaac the blind voice is not just physical sound, but the vessel of the underlying agency or intention of Divine aspects of creative expression. Similar to as the Rambam in Moreh Nevukhim describes the voices of the celestial spheres in praise of the Creator as non – verbal and says that the voices of the spheres are a higher level of intellectual activity than articulated speech.

Judah Ha levi in the Kuzari teaches that regarding the four letters , א ה ו ״ י., that these letters are as vowels to the rest of the letters and are as spirits , and the rest of the letters are like bodies.

The 5 organs of speech are according to Abraham Ibn Ezra in his Torah Commentary are the throat , the palate , the tongue , the teeth and the lips. Dunash Ibn Taeia teaches that the 5 organs of speech are the lungs , the throat , the palate , the tongue , the teeth and the mouth. R. Judah b. Barzilai identifies the 5 organs of speech as the lungs with the throat , 2) the lips , 3) the palate , 4)the tip of the tongue against the teeth , and the

middle of the tongue.

Rav Judah ben Barzilai teaches that The Holy One, blessed be He, created ten unique things , numbered in correspondence to the ten sefirot, and the measure of these ten unique things that have no limit . The meaning of ” their measure ” is from the term ” measurement ,” which is to say that the measure of these ten things has no end, and these a r e the depth of beginning and the depth of end.

Know that the sefirot are powers emanated by God and not God Himself. Within them various creative acts can be preformed. God acts within them as an artisan, forming and shaping and making all. The sefirot are in the letters. As the Ramban explains they are not the letters themselves, but their inner aspect. The sefirot and letters are as Categories of divine activity , activated through human cognition . They are Categories of divine activity humans can become involved with. Only some of the הוית (existances) in the sefirah of Chuchmah are are given over to contemplation, others are not. The beginning of הוית are the wonders with in Chuchmah. The 32 paths contained in Chuchmah, are the primary Categories of comprehension perceived as differentiates forms. From Keter are whats c a l l e d “Nativot” (pathways) . From Chuchmah, whats called sefirot, and from Bina are letters . The term describing the 32 paths as פ ל י א ו ת is describing them as wonder – inducing. from secrets hidden in Chuchmah come forth “nativot” pathways. The main road are these “netivot” from them radiate דרך (smaller pathways). The 32 “Nativot Chuchmah” are “wonders which cause wonder”. they are like strands of flame , which are the bodies of the f lames , that are pathways to the embers . The 32 paths are contained in the sefirah Chuchmah. They are the primary first perceived categories of comprehension that are as differentiated. These pathways of wonders are like veins with in the trunk of a tree , and Chuchmah is the r o o t . They are inner and subtle הוית which no creature can contemplate except that which suckles from it. R. Judah b. Barzilai teaches that The letters are the foundations of the creation they comprise the foundation of a building . The structure of sefirot called בנין , is the seven lower sefirot sometimes including Binah. The idea is the lower sefirot are contained in the sefirah Chesed , like “fire from water , they unfold from chesed. The stones themselves are quarried from an even more fundamental source , the mountain to which the sefirot are likened. 6 of the 10 sefirot are called the dimensions of the Holy One, blessed is He, by which all actions are effected that were prepared in potential from the six days of creation . The “measurer ” refers to Binah, which presides over the lower , measured sefirot. The essentiality of dimension refers to Chuchmah, the interior essence of Binah. R. Azriel of Gerona associates the term הוית (existences) , with the sefirah Chuchmah, in which the הוית begin. These הוית are the beginning of the causes of the separate entities. Rabbi Yitzchak the Blind quotes the Bahir saying “The quarry of the Torah, the storehouse of Chuchmah its quarry is the Holy Spirit , which teaches that the Holy One, bl essed be He, hewed all the letters of the Torah and engraved them in spirit and made His forms.” Binah corresponds with “חומר” Chuchmah with צורה. Binah is not itself “חומר” . It’s engraving letters within “Teshuvah” creates “חומר“. Carving is done by Sefirah Chuchmah. Even though the verse Dan. 10: 21 seems to imply that the forms of the letters apply to Chuchmah, that is , they are inscribed , none the less they remain hidden until they are engraved in Bina.

in Binah.

The י ו ” ד ה ״ א in the beginning of “Sefer Yerzera” Ramban says refers to the sefirot chuchmah and Binah.Keter brings forth the thirty – two paths. the letters , are divided in to 3 divisions :3 Mothers , 7 double letters and 12 simple letters . According to R. Asher b. David these 3 letter groups are associated with 3 names י“ה יהו“ה צנאות . Ramban also associates the categories with chuchmah, Binah, and the lower seven sefirot. Rabbi Yitzchak the Blind teaches that in Binah the הוית are engraved and by this is the power to comprehend Chuchmah.

By virtue of the הוית (existences) which are permanent essences engraved in one there is within them power to contemplate the subtle permanent essences which have no limit . הוית of permanence , on what ever level of “histasholut” they appear are the source from which all originate. הוית have a simple unchanging nature and never change. הוית (existences) R. Ezra and the Gerona kabbalists said the הוית were , the emanation came into being .

The reading of the 3 ספר ספר סיפור is writing , counting and speaking. According to R. Asher b. David the 3 letters of יהו“ה correspond to the the 3 “sefarim” in their entirety which is the full set of sefirot but as they appear engraved in the sefirah chuchmah. “Sefer” includes “sapir” and- “sapir” includes “sipor”. In R. Yitzchak the Blind’s Commentary. he associates writing with Chuchmah, counting with Binah, and speaking with the lower sefirot . R. Yitzchak of Acre adds that writing is Keter, counting is Chuchmah, speaking is Binah

The “tohu” (chaos) that existed before the creation of this world came from, was created out of the Spiritual element of Water. God “spoke” and the world came into being. God’s “speech” consisted of Him emanating creating forming letters from Spiritual Air and working with them, as an artisan, to build the world. Before “this- our Creation” God created other realms, the tools for, and the boundaries of Creation. The angels come from the element of Spiritual Fire.When we consider the substance of the separate intellects (angels) . There are angels which have more purity and radiance and splendor and cleanliness and completeness of intellect than other angels , which are exalted over their exaltation more than fire over the earth , until they are absorbed in the perfect light. The distinction between ” face ” and ” back . ” “Face ” refers to that which is close to its source or emanation , “back” to that which is far away from it.

God said “And you shall see My back, which is to say the beings from which I have turned away, which , in manner of speaking , I have cast aside , due to their remoteness from His exalted existence. The separate entities are affected by the extension of the letters that when Combined, coupled many times and weighed according to their “penimi” (innerness). Carving is more interior than engraving , and engraving is more interior than hewing . So, too , weighing is more interior than exchange , and exchange than combinations. Engraving is done in voice, drawing out of the tone of the voice the letters are emanated and engraved , as it is written , ” The voice of God engraves flames of fire ( P s .2 9 : 7 ) , Hewn in breath. The voice issues from the throat vapor issues from the mouth and hews the shapes of the letters. The position of the tongue, shape of the mouth, and the proportion of inhalation and exhalation shapes letters into “vessels.” Rav Eleazar of Worms describes how to permeate 221 gates, instead of 231, most widely used. He also says to “ always put the letter of the Divine name with the alphabet..” He also designates six of the vowels to a human limb of the Body. R. Eleazar mentions one method is permutation where only the first eleven letters from א to ל is permeated with each of the 22 letters. This is often referred to in the creation of a “golem”. To make a “Golam” one takes virgin earth, shape it into a golem, bury the golem made from clay in the earth, and bring it to life by walking around it while reciting the proper combinations of letters and mystical names of God. Walking and reciting in the opposite direction, in reversed order. The golem would become lifeless.

Rav Eleazar lists the combinations of 21 letters with each of 22 letters and their various positions. This gives 462 combinations or 231 (when halved). He says to obtain the proper combination, only eleven letters are doubled. Each pair of letters is called a “Gate.” Through these “gates” the creative Holy power goes out into the universe !The Divine names in the Holy Tongue are the “letters of speech” which descend degree by degree from the 10 utterances of creation by means of substitutions and transpositions of the letters through the 231 gates until they reach and become invested in that particular created thing to give it life. The most extensive version of the 231 gates is in Rav Naphtali ben Jacob Bacharach’s “Emek ha-Melek” it contains the tables without instructions. The main thing is the combinations of each of letters with each consonant of the יהו“ה, according to every possible vocalization. One needs to return the letters to their original creative state and give them power of intellect that issues forms in this world.

Also this method of permeating letters uses language to cut through its own structure and enables the meditater to enter a super rational state of consciousness quickly. By meditation on a biblical phrase through its transpositions the rational meaning is lost, and in the disorientation following the repeating of new meaningless phrase. one comes to see meanings beyond the surface. R. Azriel of Gerona “Commentary on Sefer Yetzirah” teaches that the forward combinations of the letters create and build. This relates to grace, face and “rahamim” and the backward combinations relate to judgment, back and “din” in the creation Half of the combinations of the letters of the wheel, are the 231 forward , and the remaining half, which are 231 reverse are above their wheel, since there are 462 alphabets and two of them are called a gate [sha’ar]…

Lessons from Safer Yetzera :

Hebrew letters and numbers are not just signs or symbols. They have a real “active” existence outside our minds and they are Holy. The structure of the letters can influence the structure of the world. The Letters are the basis of the power of the extended Divine Name of which the Torah is composed of..

The Hebrew alphabet has 22 letters, including seven pairs of the letters have the same shape but 2 different sounds determined by one member of each pair having a “Degash” (dot) in the middle. The dot changes the pronunciation, sound of the letter. These are the called the “seven doubles.” Twelve letters only have 1 sound, though a “Degash” (dot) does not change the sound of these letters but it does distinguish a hard of soft sound to the letter. There are called “Simple Letters”. 3 letters are called “Mothers” אמ“ש. Three mothers are sealed with the letter “yod”, and those that are sealed are sealed in the “kotz” (tip)of the letter “Yod” When they are sealed with the letter “yod” they are placed in His great Name and compose a single structure. Elevation is sealed in “yod”. Sealing by letters of the Divine Name secure and protect the created world through contact with heavenly fire aroused through the letter contemplation. We find this in the ancient “Hachalot” writings. The 3 mothers are identified with the 3 sefirot Binah, Chesed, Pachad in the sefirah of Chuchmah represented by the letter yod of the Divine Name.

Covenants are made between God and man by the actions of his sex organ and speech of his lips. As these are tools of the creative process. To both of these is a type of circumcision. We combine letters according to the secrets of “Safer Yetzera” to “create”. The “combinations” of letters are formed by combining each letter with all the other letters in the alphabet. This yields 462 “combinations” (22 letters x 21 other letters). By eliminating all the mirror images (e.g., AB, BA), one arrives at the required 231 “combinations.” These are called in Safer Yetzera the 231 gates.

From “Safer Yetzera” we learn the physical dimension is bound by the six directions of the world. The spiritual dimension is bound by beginning and end by the moral dimension of reality. Know the Spiritual realms precede the moral (this refers to Torah Law), and both of these realms precede the physical. רום (height) is that which supports all. R. Judah b. Barzilai’s comentary points out that despite being lighter and higher רום (height) supports the world. רום is Keter. Chuchmah mediates the flow of abundance from the Ayn Sof and keter to all the other sefirot. Rabbi Yitzchak the blind in his commentary writes Chuchmah has a special role being “in all” and ” surrounding all” by which Chuchmah mediates and controls the ascents and descents of Divine abundance from above to below and from below to above. Also that which is sealed, that is limited from below by each sefirah, and elevated to Keter and Ein Sof is through the power of the sefirah Chuchmah. According to R. Yitchak the Blind Below is “Zaddik”, east is Teferet, expressing its middle position among the sefirot. West is Netzach, Netzauch transmits flow from the upper sefirot. West is that which is received. north is of Gevurah, south is Hod. South is Tiferet that is received in prayer and activates that which was given to it’s custody . North is that which is hidden from one who turns toward it. North is the dimension that has within it the hidden satisfaction of the will of those things which turn toward it . The “showbread” table is in the north , an allusion to the fact that it is “The table that is before Hashem”, blessed, is He. Who gives to each and every thing its need. And Hashem alone Unique and unified rules over all. North צפון is “loshon” hidden being (potential) beneficence presently hidden. North has the good of this world that is hidden because man has not the ability to grasp, work that will at the present time , but only when willed by the creator. Thus the good is withheld from one, as if it is hidden. A dimension draws from another dimension that is carved, and the carved from the engraved, and the engraved from the inscribed , and the inscribed from the hidden. North comes to South.

According to the nearness or distance from the root is its purity or coarseness.

For the nearer to the root and source, the greater its power and will and radiance, its purity and its truth in “Ruach HaKodesh” than that which is far from that place . The more the distance is increased , the weaker and darker it is , and the further it is from the spirit of intellect and the closer to complete corporeality .

The God sets boundaries to space by the 3 letters of יה“ו . He by them “seals” and sets limits in the six dimensions of space. These three letters of His great Name יה“ו build six extremities . For each side is sealed with them , and each side is sustained with the flow of blessing in them . Regarding this it is said I shall seal , like a person who carries the seal of the king in his hand , such that no one can harm him . So, too , each extremity stands and its sustained by the power of the blessing that is in these 3 letters.

The rava”d writes “I say that the Name אהי“ה and the Name יהו“ה, are all one Name. This means that the י of the יהו“ה corresponds to the א of אהי“ה , and ה of יהו“ה corresponds to the ה and the vav of יהו“ה corresponds to the י of אהי“ה for the י was upright and became bent , to inform that he who is bent in this world will be upright in the world to come. The Name אהי“ה refers to Keter, which is hidden in Chuchmah, and in all sefirot. In a similar way, Chuchmah is counted with all sefirot. Hokhaah and Keter are counted with all the sefirot.

In Job : ת ו ל ד א ר ץ על בלימה (He suspends the earth on nothing) . This is to say that the sefirot are all suspended in a manner in the word that is negligible בלימה

“They are all suspended on בלימה. The lamed is a letter in Chuchmah. י is in all . The מ and the ה become spirit from which comes the governance of their offspring. The letter lamed alludes to sefirah Binah, which is in the sefirah

Chuchmah, represented by the letter בלימה . ב all included in Chuchmah, which is the letter י , and י is in all , and the מ and ה become a power from which issues the governance of their offspring . R. Azriel teaches that, “ten and not nine” sefirot “Safer Yetzera” means not to exclude Keter from the sefirot when counting upwards and also means not to exclude Malchut when counting downwards. For both , “ten and not eleven” means do not include Ein Sof in the count of sefirot. The sefirah Malchut is sometimes called “Atarah” or “Ateret Yesod”. Rabbi Yitchak the Blind calls Malchut “Memshallah” (rulership), it gathers and includes all the sefirot above it, ultimately it being the rule of The “Ayn Sof”. draw forth the

flow of existence from nothingness.

Rabbi Yitzchak the Blind writes that Sadeekem in Israel , when they raise their hands in prayer , they raise their hands to the heights of heaven and their ten fingers draw flow from the ten sefirot, to bestow blessing upon us.

R. Yehudah Albotini teaches that all combinations of the letters are combined and permuted with the יהו“ה by this the whole of creation and all of language emanates. The letters of the יהו“ה are said to be the vowels of the alphabet. The letters יה“ו are the souls of all other letters as taught by members of the circle of the Special Cherubim, esp. R. Elhanan ben Yaker. Elahana.

For a fuller explanation of these charts, see The Creator and The Computer

More info -Isaac of Ako , R. Yitzchak the Blind’s Commentary called Kiryat Sefer,, R. Judah b. Barzilai, M. Ibn Ez r a , Arugat ha-Bosem,Ibn Gabirol , Mekor Hayyim,Saadiah b. Jo sep h Sefer ha-3Emunot we-ha-Deeot,Soloaon Ibn Gabi rol Keter Malkhut,R. Asher b. David, Sefer ha-Yidhud, Kabbala, R. Abraham Ibn Ezra , Perush hat-Torah,Solomon Ibn Gabireal , Tikkun Middot ha-Nefesh, Sefer ha-Yibud, Rabba lat R. Asber b. David, Solomon I b n Ga b i r o l , Keter Malkhut, Ibn Shuib time R. Yitzchak, Kabbaiat R. Asher b. David,Moses Ibn Ezra in the name of Hermes Trismegistus in Arugat ha-Bosem,Saadiah b. Joseph Sefer Yezirah.Abraham Ibn Ezra , Sefer haa-Mispar,Saadiah Gaon, Ha- Emunot-vha-Deaot,So l o s o n Ibn Gabirol , Keter Malchut,H. Padaya Pugam v-Tikkun,Asher b. Davi d , “Perush shem hamforash”, David Kiahi , Sefer has-gorasla, Yitzchak of Ako , “Meirat Enyim”, Abrham Bar Hiyah , Hegyoan haNefesh, Saadiah b. Joseph “Torat ha-Nefesh”, Abraham Ibn Hasdai , Ben ha-Malach we-ha-Nazir, R. Azriel of Gerona “Perush ha Kaddish” and “Perush Yihud Hashem”, action of Divine Names in Sefer ha-Azamim,Saadiah b. Joseph Sefer Yezirah,Dunash Ibn Ta a i a Persush S.Y., Solomon Ibn Gabirol

Keter Malkhut – girei haKodeSh, Eleazar of Worms Sodei Razaya,Seder Rabbah deBareshith, Abraham bar Hiyya Hegyon hNefesh, R. Azriel of Gerona “Commentary on Sefer Yetzirah”

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