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Papier Mache Animal Head
How to Create Papier Mâché Animal HeadsMix your 8 oz glue with 6 oz water in a large glass Bowl. Set down your plastic sheet. Have a wet rag handy to wipe off any unwanted glue glop.
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How to Create Papier Mâché. Papier-mâché (pap-yay mash-ay) or paper mâché (paper mash-ay) is an easy to make, hard material that can be used to cover various surfaces. It is often used in arts and crafts to make various sculptures, fruit bo
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The simplest and most direct way to make sense of it is to actually make forms! Leave the shapes on the drawing table and gather up some junk and get busy with these paper mache animal heads. These animal busts are a great exercise in thinking three dimensionally but they are also just so darn cute. They don't have to be perfect, either.
Faux Taxidermy, or Animal Head Wall Hangings are fun and decorative sculptures-come learn how to create your own! Students will discover how to use basic sculpture building, papier-mâché, wire, various drawing and painting techniques.


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The Reader - Autumn 2019 (07/11/19)
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Filed under: 1-BOOK STORE, Judiasm, kaballah, kaballah Masit, kaballlah masit, kavanot, life, Light, Love, middot, Uncategorized, VIRTUE
My intention is to share fundamental Spiritual Knowledge, Torah Kabbalistic knowledge, and to make this material as comprehendable and comprehensible as possible on both theoretical and practical levels. Want to show you the tradition of the Biblical Prophets concerning the use of Kabbalistic techniques to reach states of "Ruach HaKodesh" (The Holy Spirit) and "Navua" (prophesy). techniques
ranging from Yichudim [Divine name unifications) Practices involving Divine
Name invocations and the works of of "Angels" or "Celestial
Beings" as they are so many they cannot be counted.
There are "sellers" out there who want to conjure up a vague "new-age" sense of mystery and call this "Kabbalah".
They are putting out "Kabbalah books" "Kabbalah Jewelry," , "Kabbalah Reiki" etc….. uppermost in their minds is
what these folks are offering is NOT "true Kabbalah,"
There are many individuals out there who are
seeking something of spiritual value,
and are being offered nothing of value and are being cheated out of their money and worse they are truly seeking wisdom to ascend spiritually and they may even thing the "fake kaballah" is all there is and they "miss the boat".
Purely spiritual wisdom and powers of Holiness are NOT for sale , but they are a privilege to get to. If the offering of Spirituality is limited to a offer that can only be attained by Money then by its very nature its false.
especially to day when the world has fallen to such a low spiritual place
and one can give the wisdom away as a PDF and SAVE LIVES
In order to open yourself to the requirements of Kabbalistic study . You will need to surrender the "me," the ego, and remove arrogance.
If this can be accomplished a celestial "Maggid" (Spirit teacher – non physical) will than be able to use your mind to expound and explain to you spiritual concepts . But the arrogant cannot hear !
an overview of
Including :1)The Owner's Manual to Prosperity and the Soul for Hindus, Christians, JeUUs, 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"ב Yhv"h
13) "Markava" The Divine chariot
Filed under: Intro to Kabbalah of the Ar"i, introduction, Introduction to Kabballah, kaballah, names of God, PARSHA MASSAY, parzufim, sefirot, TORAH-LIFE, Uncategorized | Tags: names of God, Parsha Masay, sefirot, Soul, Tree of Life
To help aid the novice, the beginner 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.
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 Ruach is 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. Ein Sof refers to God's infinite light, before the beginning of the creative process. It is the infinite light which emanates from God's very essence.
The 10 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..
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.
Shekhinah is the Divine presence
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. Here is God's specific will and plan to emanate the "worlds"; by the lights that are emanated from the "ears," "nose," "mouth" of Adam Kadmon.
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) corresponding 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 emerge out of God's infinite light and culminate in our finite physical universe.
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. The world of Atzilut is in a state of perfect and eternal rectification. This is not the case with regard to the three lower worlds, which require our Divine service on earth to redeem the falling sparks of Divinity in them and thereby bring them to a full state of rectification
Beriah Beriah is the world of creation. It is the world of the level of soul called "Nashamah". Here the initial ethereal "substance" of creation emerges out of pure nothingness. The world of Atzilut is a world of "non-existence" (ayin), the world of Beriah is one of "potential existence" (yesh). This state of being is referred to as "formless matter" (chomer hiyuli). The world of Beriah is the spiritual abode of the serafim ("fiery angels"). These are the angles that the prophet Isaiah saw in his vision of the Divine chariot. These are the angles that exclaim to God: "Holy, Holy Holy is the God of Hosts, the whole earth is full of His glory."
Yetzira, or formation. Yetzira is the world of spiritual entities, angels. Here resides the level of soul called "Ruach". The angels belonging to the world of Yetzirah are the chayot hakodesh ("the living creatures"). These are the angels which Ezekial saw in his vision of the Divine chariot. These angels are in a continuous state of "run and return," the essential life dynamic of continuous movement.
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. This the world of the animal soul called Nefesh. The world of Asiyah (in particular, its physical dimension) is referred to in Kabbalah as "the world of celestial spheres [galgalim].The class of angles whose abode is the world of Asiyah are the ofanim ("the wheels of the chariot"). Both the ofanim and the chayot hakodesh share the attribute of aspiring upward, toward the level of the serafim in their Divine service "with great noise." They proclaim together: "Blessed be the Glory of God from His place."
There infinite names here are a few of the main ones :
אהי"ה – Ahyh – Sefirah Keter divine will
י"ה– Yh- Sefirah Chuchmah wisdom creativity
יהו"ה – Yhvh -Sefirah Binah and Teferet Divine Understanding and balance
א"ל– Al -Sefirah Chesed Kindness
אלהי"ם -Alhym – Sefirah Givurah severity restriction
שד"י – Sdy – Sefirah Yesod Gateway of all the energy
אדנ"י– Adny Sefirah Malchut, This name manifests the Divine presence
Parsha Masay
The eyes, ears, nose and mouth are 7 windows by which the soul ascends by 7 types of herbs. They all illuminate aspects of chuchmah. They are Nard which is Chesed of Chuchmah, Safron-Givurah, Calamus-Teferet, Cinnamon-Netzauch, Frankincence-Hod, Myrrh-Yesod, Aloes correspond to Malchut of Chuchmah. Herbs are conduits of angels Ofanim Chayot and Caruvim. Gold is something above, copper below and silver is in between filling the gap. Rabbi Avraham Abulafia teaches in Aor haSachel that Hashem chose Aravot (the heaven) of all the gilgullim (spheres) it is here He chose to set his כסא (thrown). Of all the stars of heaven he chose the sun, and from all the yesodot (elements) he chose fire. Of all metals He chose gold. Of all the trees He chose the Date palm tree, of all animals the Leviyaton, of birds the Eagle, of all beast the lion.
The oar Ha Chyim taught that "kayin" knew of the arms and feet of the earth. So he didn't need to lay a hand on Abel to kill him. The four sides of the shechina (Divine presence) are according to the four flags of the "midbar", and so are there four groups of Jews safardim, askanazim Catalonians and Italians. Cohen cooresponds to tohu, Levi to Vohu and Yisrael to chosech (darkness). All yisrael nourish from a light that is so bright it appears as darkness. The lights are revealed by raising up sparks through mitzvot and acts of kindness. Then new lights decent from above to the nefesh ruach nashama chayah and Yachida (levels of the soul) to each man accordingly. The main rising of sparks is by "tikun" (fixing) of the central piller. "Avodat haKodesh" (Holy works) makes zivug of Teferet (Balence) in Malchut (revelation of Divine presence in the earth), and flows rachamim (mercy) to sweeten "din" (judgment). The Nefesh of the sadeek (Holy person) creates the world. According to the Yesod (Gateway of energy) of their Nashama there is eminated their cavana (intentions) on the world, and by this we say Hashem (God) rules. This is the manuchah (rest) of sadeekem. By this they will inherit olam Haba. As the way they live now is from the Histashalut (unfolding of energy) from the "great Shabot". The nose of the Shechinah (Divine Presence) has in it 370 lights. These sweeten its givurot (forces of restriction). Then there is found manuchah (rest). 370 lights are 300 of the first 3 sefirot and 70 lights are the 70 midot of 10 sefirot each. Hashem has pleasure through "Avodat Yisreael" when when they do His will, He is with them in the 6 "midot" (attributes)of love, fear and the beautiful sparks in the praise of Hashem in "devecut" (cleaving). Count from the world of Bina which is "oneg" (delight) the 7 "midot" till Yesod, then Malchut is called "bat Sheva". (Count the quality of your avoda, until being complete in all 7 attributes). From the service of sadeekem doing mitzvot (commandments) and misim tovim (good deeds) its like there is made "nachat ruach" (a joy of spirit). there is made a tikun in the "mesach" (the screen filtering the light) that descends dressing in a garment drawn from the rekia (firmament). The light from above "oar yosher" (light that comes down) dresses in the sparks rising from below called "oar chozir"(sparks of light returning to its source rising). Moshe increased praise for Yisrael, becouse of this they merited to receive the Torah. Even if they were in a place of tuma (impurity) that the angels were afraid to enter they went out with a high hand. Always the Shechinah is in the sin of her children dwelling in their tuma so all the year without doubt one needs to purify themselves with water of Rachamim (Mercy) from Ima (Divine mother) by the middle pillar יהו"ה, so you will be pure before Hashem. The oar ha chyim teaches the purpose of the various exiles is to gather isolated segments of sanctity scattered in various branches of the klippa (vessel of the other side of concielment). We learn from Rabbi Moshe Cordevero that exile is a lack of unification of the sefirot, causing a separation from "nanhaga" (divine providence). When there is not sanctified the name of Hashem but it is desecrated before the nations, heaven forbid, there dresses the spiritual supervisors of the nations upon the flow of divine light nourishing from it. This is the exile of the shechinah, but even in exile the light of noga (sparks) surrounds. This is " I am exiled in your midst". This is the secret of the ofanim, angels of asiyah (this physical world).
This world is full of all kinds of light you just have to get those sparks from all things taking them from even from there captured place giving power to the "other side". Raising them then up to the Holiness you shall then Rejoice in the Spirit of Holiness. We shall then all go from our "masay" (Journeys) of Exile to the Peace of complete redemption with our Messiah quickly in our days !
Filed under: charts, kaballah, worlds | Tags: KABALLAH, Kaballah Chart
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
corresponding levels of the soul
levels of intellect
main sefirot of each world
numerical Relationship
organs of body energy focuses on
Letters of the Divine Name
Type of angel dominant
aspect of language
Spiritual powers
Main transmitting Divine Name
Holy soul
Aspect in Torah
Human powers
effect if damaged
main function
Main quality
More concerning function
Element dominant
kingdom dominant
Parzuf (spiritual face)
(Etz Chayim 2A)
Filed under: kaballah, Tree of knowledge, Tree of Life
The tree of knowledge of Good and Evil/ The tree of Life
The letter of the Law and the Spirit of the Law
The Basis foundation and purpose of religion, spirituality should be Coming closer to God, repentance or in Hebrew called teshuva (which literally means returning), but commonly today we find people think it revolves around encouraging one to become more and more religious. The problem is that the definition of religion being emphasized is one of ethnicity and culture and has little if anything to do with real spirituality and drawing close to Heaven.
The two Trees (and their "fruits") materialize as forms of information and knowledge (Dat) here on Earth.
Elohim (G-d) created the Heavens and the Earth. Elohi"m (God as found in the story of creation) in Hebrew is equal in numerical value to the Hebrew word for "nature" (HaTeva). G-d is found in what is natural and normal. We lost contact with this, became distracted and lost by our continual "eating of the forbidden fruit from the Tree of Knowledge, Good and Evil."
It is said in the beginning, Eve and Adam ate of the forbidden fruit in the Garden of Eden. This story for millennium been viewed as being literal. Any such reading of Biblical stories is a terrible injustice. Fables and stories are appropriate for children and adults who never mature. Yet, for those who seek to discover truth and the reality, we have to "peel away the surface layers" in order to get fruit.
The two "Trees" in the Garden were not the kind of trees we know. The fruit of the trees was not an apple, fig, date or grape. Any reference to these by our Sages is purely metaphorical with the intent of teaching moral lessons, as did Aesop in ancient Greece. The Bible speaks with child-like simplicity. To those who have minds like children. Those who are more educated realize this and see through the fable-like language to the real essence of the story.
One tree is called the Tree of Life, the other is called the Tree of Knowledge of Good and Evil. If one eats of its fruit unprepared it brings death, Eating the fruit of the Tree of Knowledge becomes a poison if one does not first eat of the fruit of the Tree of Life. Obviously knowledge in and of itself is not a bad thing. All depends on the perspective by which we view and act upon this knowledge. Adam and Eve were commanded not to eat of the Tree of Knowledge, but they were never forbidden to eat from the Tree of Life.
If Adam and Eve ate from the Tree of Life first, they would have "lived forever." They needed to properly connect themselves to the upper world, Aden and the source of life there, the Tree of Life. Then could have eaten of the Tree of Knowledge and it would have only been good.
Know, Adam in the Garden of Aden was not yet a being of physical form. His body was light. Made of what we call energy. This energy body fed on energy. Energy is in thought, knowledge or (in Hebrew Dat) this essentially is the "food" of The Garden of Aden. The Tree of Life was the original source of this energy. The Tree of Knowledge is the vessel for this energy. If one embraces first the source, the Tree of Life, then one can properly embrace the vessel, the Tree of knowledge. However, if one first embraces the receptacle before it is filled, one is left with an empty shell. One must first nourish from the source which is the secret of spirituality. Which is the "Spirit of the Law" , the Way of God. Otherwise all they have are empty rituals. The physical nature of religious law alone makes one drawn towards a physically materially orientated consciousness. Knowledge of the Tree of Knowledge of Good and Evil is information about the physical and spiritual laws that dominate and impose order in this world. Knowledge of the Tree of Life is information about the spirituality of the law all aspects of wisdom of the mechanisms behind the spirituality that supports and sustains the existence of the many worlds.
Eve and then Adam were sucked into this physical plane by eating from the Tree of Knowledge unprepared to deal with it. They were not bound to the spiritual domain, Aden and its consciousness by eating the fruit of the Tree of Life, Spiritual consciousness. Adam and Eve were thus sucked down a vortex and into our physical world. Our conscious minds are essentially trapped here in this physical domain, and we grow to believe that this reality is the only reality. Thus we are stuck down here.
There is much more to the human mind than the conscious awareness of our brains. For although we were sucked down the black hole out of Eden and into this physical world, part of us remains up there in our source domain. We call this part of ourselves, our higher selves. It is the surrounding lights of our souls. We experience this within our lower selves as the unconscious part of our human minds.
Heaven has not abandon us. Although we were not bound to Aden, there is a way back.
Heaven lowered us a life preserver. This is Torah. The Torah is the fruit of the Tree of Life it channels into our world the power of Aden. It opens a doorway, like a ladder through which movement, communications and the passage of knowledge can occur. This is the ladder that Jacob saw in his dream. And this is the meaning of the verse that says about Torah that, "it is a Tree of Life to those who hold on to it." one has to grab it and hold on tight; only then can one use it to climb up and out.
The most important pursuit anyone can be involved with is the active Development of one's spiritual awareness. philosophical religious pursuits of many schools have blinded eyes from seeing and pursuing what is real. They see religion but they do not see and actualize. We see extremism of all types. Because they do not know the way to accomplish the desired goal of connection with Heaven. So many are trying so desperately to become so Heavenly-minded that they end up no earthly good at all.
Filed under: depth kaballah, kaballah, parzufim | Tags: secrets of Kabballah
What follows is from the author of this Blog's new book
"The Divine structure of unfolding of
Heaven and Earth"
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 Ruach is 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 10 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..
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 reveal.
Shekhinah is the Divine presence
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) corresponding 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 :
אהי"ה – Ahyh – Sefirah Keter divine will
י"ה– Yh- Sefirah Chuchmah wisdom creativity
יהו"ה – Yhvh -Sefirah Binah and Teferet Divine Understanding and balance
א"ל– Al -Sefirah Chesed Kindness
אלהי"ם -Alhym – Sefirah Givurah severity restriction
שד"י – Sdy – Sefirah Yesod Gateway of all the energy
אדנ"י– Adny Sefirah Malchut, This name manifests the Divine presence
General Parzufim
There are 5 parzufim of Atzilut. Each contains 5 parzufim. Each has 613 parts and is in the image of man.1 These parts include 248 limbs and 365 sinews. Each parzuf has 7 "Hachalot" (palaces). Each and every parzuf of A"k, Atzilut Bria Yetzera and Asiyah includes the parzufim called : Brain, Bone, Sinews, skin and parzuf Flesh. 2 The 11 spices of incence coorespond to 11 gaps between the parzufim. Rabbi Yakov Abuchitzera teaches that there are 11 main sparks, curses, and spices in the incense and they correspond to Abba, imma, Yisrael Saba, Tevunah and the 7 sefirot of Zu'n of Bria Yetzera and Asyiah.3 11 sefirot are 11 aspects of the kings who died. They are 7 from Zu"n and 4 from the back of Abba Imma and Yesoit.4 Rabbi Shalom Sharabi teaches מ"ה חדש went out to make tikun of All the parzufim of Atzilut cleansing Atzilut of Nikudot. Making klipa Noga of Atzilut (real soul food-מ"ה חדש made and makes the sparks rise) being The Nashama and its life force. Making Klipot Nogah of Bria of Good and Evil. So to in Yetzera and Asiyah. Purifying the 7 kings that died. They being ו"ה =11. As the "kidusha" in the klipa is devided into 11 aspects. These are 10 sefirot "penimi", Being the Nashamot and the life force in them, And one "makiff " upon them. Parralel to these are the 11 spice of Incense.5 All 10 of the sefirot is a complete parzuf except Teferet Dat and Yesod. Each of these includes 2 parzufim. So 9 sefirot are 12 parzufim. (Bina, Chuchmah, Dat-2 Chesed,Givurah,Teferet-2,Netzauch,Hod,Yesod-2) 6 There multiplies on the face of the earth 12 פנים (faces), 12 Holy parzufim to the Nashamot.7 Each parzuf is made of all 5 making a total of 25 parzufim.8 Each of these 25 pazufim is made of 5 parzufim making a total of 125.9 All Parzufim of Bria, Yetzera and Asiyah go out of Zu'n of Atzilut.10 The 5 parzufim in Bria are as in Atzilut except Arich and Abba of Bria have only 6 corners, but Imma in Bria is a complete parzuf of 10 sefirot, She has only one "makiff". Z"a of Bria has 2 "makiff". In Yetzera Arich and Abba are in the aspect of only 3 sefirot on 3 sefirot . Imma, Teferet and Malchut of Yetzera each have only 6 corners. Imma of Yetzera has no "makiff", Tereret has one "makiff,and Nakavah has 2. In Asiyah Abba is only a small point, but Arich is 3 sefirot included in 3 as the rest of the sefirot of Asiyah except Abba. This is becouse in Asiyah Arich is the middle pillar.11 All the parzufim must be refined as they are made of vessels and sparks of the 7 kings of "Olam Nikudim" that shattered to 320 aspects. Atzilut is shut in the "reshimu". The world is according to vessels and not lights. From Yesod is the aspect of the body, inside is the soul. A"k of Atzilut, Bria, Yetzera and Asiyah is the tip of the י of 4 י ה ו " ה.12 There are names of י ה ו " ה in Binna, Z'a and Nakavah. They are drawn from א ל ה י " ם . Every י ה ו " ה is the aspect of eyes. This is the idea of round letters.13 After tikun the source of ב " ן is in Nakavah of A"k. From the Yesod of A"k goes a drop of "mym duchrin", which is the secret of the name מ " ה . מ"ה is the Yesod of "duchrah". מ"ה goes out of the forehead of A"k. This is the idea of dominance of the Nashama.14 The Shomer Emunim, R. Argosi teaches that the essence of Godliness is ת פ ש ו (simple) It is not separated from Atzilut, as it is not divided.into portions. The Keter of A"k is א ח ד ו ת פ ש ו ת (simple unity). It has no relationship with any Divine names written in the Torah. Out of it unfolds a multitude of aspects. Keter of A"k is a vessel of Ayn Sof. It is as the parchment of the Torah is written on before any letters are inscribed. A"k is before all eminations. From the 10 sefirot of A"k are eminated 10 sefirot of Atzilut. The sefirot of A"k and Atzilut are all renewed completely. Its as lighting one candle as another. "kav Yosher" dresses in A"K. Light decends from A"k to Atzilut. There is a portion of Ayn Soff in A"k and not by "histosholut" (gadual unfolding), but only the Ayn Soff has power to create "yash-miAyin". The Ayn Soff renews Atzilut, but to the Ayn Soff there is no changes or renewal. Ayn Sof is ר צ ו ן (will). A"k does have the aspect of vessels but they are of very fine light. With A"k is no aspect of "Zachor" or "Nakavah". Also with Atik of Atzilut is no "Zachor" and "Nakavah" only face and back. Keter of Arich is Zachor, Chuchmah of Arich is Nakavah. Zachor and Nakavah do find their source in ע"ב Chuchmah and ס"ג Binna of A"k. These give birth to מ " ה of A"k. The "penimi" and "Atzmut" of A"k we do not have permission of discuss or to be occupied in. Only what He eminates flowing through wholes and windows. These being the Ears , Eyes, nose, mouth and other parts of the head of A"k. In Ayn Soff and A"k there is no form at all. The Vessels of Atzilut have no limit or Measure, not a physical one. Their only restrictions are according to intellect. Before there was eminated A'"k there was Nothing.
There was no aspect of ז מ ן (time). The sefirot of Atzilut are above "sedar Zamanim" (order of times). The sefirot themselves do not have the Existance of time "mammash". Ketter is The Torah before creation of the world. This is Z"a. The 2000 years before creation are Abba and Imma.15 From Yosher of A"k went our many lights going out from the ears,nose, mouth. Lights of the mouth of A"k are called "olam Akudim" (Malchut A"k). These are the lights of "yosher" alone, they do not have a aspect of "Iggulim". There are lights from the eyes of A"k called "Akudim" these do have aspects of "Yosher" and "Iggulim". These lights stand from the back of A"k until the feet and are called Nh"y A"k. (Light of the eyes of A"k is Chuchmah its ע "ב of A"k, but at the feet its Nh"y from chuchmah of A"k)16 A"k is one י ה ו " ה , its brain י is ע "ב. Its ה is the ear of A"k and reaches till the feet, it is ס "ג.. The ו is מ " ה and goes out of the forehead of Ak. The final ה is ב"ן and is "Nikudim".17 The light of the eyes of A"k is revealed in the world of "nikudim" which is from the Belly of A"k and below. At the belly is מ "ה of A'k this is the ג "ר of Nikudim. ב"ן of A"k is the 6 corners of Nikudim. Then this light is channeled through the 8 dikna of the beard. The vessels that broke were from the eyes of A"k.18 Rabbi Shalom Sharrabi teaches that The "kav Yashar" dresses in Chuchmah and Binna of A'k through the parzufim. Including all parzufim until Malchut of Atzilut. Where there is made a מסך (screen-filter) that forms Atik of Bria. All parzufim of Bria receive from Binna of A'k, and Binna of Atzilut. This is Binna possessing in the Thrown. The lights decend throught the Parzufim dressing until Malchut of Bria where there is made a 2nd מסך. Z'a of A'k, Atzilut and Bria decend through the מסך to make Atik of Yetzera and all 5 parzufim of Yetzera. A 3rd מסך is made from Malchut of A'k, Atzilut , Bria, Yetzera. Through this מסך decends the 7 lower lights of Malchut of Yetzera which makes Atik of Asiyah and all 5 parzufim of Asiyah. This is the idea of Malchut possessing in a אופן .19 All 5 Parzufim of Atzilut is only the aspect of "6 corners" compared to A'k, being all from מ "ה of A'k and below (Atzilut is from the yichud of Abba and Imma of A"k, it is Z"a of A"k) . The 5 parzufim of A"k draw light of Ayn Soff for the parzufim of Atzilut.The Ayn sof illuminates until the first 3 sefirot of Yesoi"t. ה"אל יהו"ה is Arich Abba and Imma. Zu"n rises by tikun in Abba and Imma in By"a parzuf in parzuf. After tikun by Abba and Imma Zu'n rises to tikun in Arich.
By this way is made all purifications until reaching their place in A"k. The 5 parzufim of Atzilut then can receive flow from ע " ב of A'k, this is called revelation of "mochin" called "chayah". This is when the Nashamot of Saddekem rise up to the belly of Arich of Atzilut. The ruach can rise to Nakavah of Atzilut, and the Nefesh rises up to Briah. The parzuf of Nakavah called Rachel begins in the back of the chest of Z'a where there stands the conclusion of the Yesod of Imma in Z'a. 5 Chassadim spread in Z'a from the Yesod of Imma which is at his chest to below, as there is the place of revealed Chassadim. From here its possible for the Chitzon to seize so its called "Atz dat"(This is the yesod of imma at the chest of Z"a-Atz Dat). Chassadim are dat of Z"a. The Chassadim are called "stomim" (closed) above the chest of Z'a are covered in the Yesod of Imma. The Yesod of Imma is as a tent or "succah".20
1Yadid Nefesh
2Arba Maot Shekal kessef p.20-Ar'i, Rachavot HaNahar p.47
3Patachy Chotam p.251
4Shomer Emunim p.137
5Nahar Shalom p.110
6 " " p.131
7Aor Yakar Vol 2 p.232
8Machsavot Betzalael, R. Shira Debelski p.29
9 " " p.53
10R.Semach Idra p.97
11Shomer Emunim p.131
12Rachavot HaNahar p.24
13Shomer Emunim p.135
14Adir Bimarom p.268
15Shomer Emunim p.36,37,41,71,73,77,80,99,123
16Arba Maod Shekel Kassef p.19
17Shomer Emunim p.139
18Rachovot HaNahar p.36, Rabbi Nachman's Stories p.374
19Nahar Shalom p.197
20Mhl p.5,sulam on zohar Chadash Vetchanon p.5
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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.
Filed under: kaballah
The elevation revelation to the soul in rising sparks and the supernal light illuminating each accordingly so allowing one to rise to the supernal palaces above, palace by palace as there descends light by way of the sefirot. Illuminating the palace "lavanot Ha Safir", each person receiving light according to their merit. Which is also according to each person's "yichus"(relationship). Rabbi Moshe Cordevero in Sher Kuma explains "yichus"as one's personal relationship to the sefirot. There are two levels of yichus. That which is revealed, this is the advice of the king. The second aspect is his providence. This is revealed to each according to his comprehension. Yichus is closeness to divine attributes as one's own or distance heaven forbid. The seal of "yichus" is teferet which is balance upon bina divine understanding and chuchma divine creativity inspiration. As the "yichus" to physical desires are replaced with spiritual desires. The "yichus" to physicality disappears from our eyes as "yichus" to spiritual attributes of malchut, ones actions, with chuchmah and bina consume us. The illumination of "yichus" of a sadeek is from above. He rules over the forms that are below his point of "yichus" through the name elokim, "hvyh" rules in elokim changing providence.One who achieves the understanding that God is one, and there is no other.
He can force corporeality upon the angels, and send them to do his will. Providence "hagana" is directed through "sachel Nifradim" (angels) and through these are directed spiritual powers that are divine will which are made of thought involved in creation of the world (such as Divine names ). All things of (general) "Nahagot" are called Atzilut. It is the Way of God Blessed is his name and his desire to Guide his worlds through man. So that God will be known and recognized by his works. God blessed is his name makes signs so that man will know from them knowledge of God, and believe in emunah. According to the Divine names worked is his work. All this is called Olam Atzilut. All Changes are not in God, but are according to the recieving vessel. To recieve flow is רצון (will), and the general aspect of all vessels.1 God eminates 10 sefirot. He is always united in them.2 The vessels are arranged according to the structure that is needed in the world for proper "nanhaga". "Nanhagot" are divided and called according to divine names in the 10 sefirot of Bria, Yetzera and Asiyah . In analogy this is called the world that (knowledge of) shatters the Ears. 3 There are 3 vessels to every sefira, and to each parzuf. These coorespond to the Nefesh Ruach and Nashama.4 It is possible to change ר צ ו ן to another different ר צ ו ן . Or one flow for a new better flow as is needed of the sefirot, so that works can be accomplished. The Ayn-Sof dresses in the sefirot. This is the Kavana(intent) of Tefilla. God shines his glory in the sefirot guiding personal ability, providence, livelihood, healing, atonement. All is from Him.5 One must זקף (straighten up by raising) from צער (problems,discomfort). The main purpose of Tefila is to fix צער above caused by pain of the jew below.6 Rav Nachunya ben Hakana teaches to make all your "tivot" (strong desires) to the כ ב ו ד (honor) of God for the sake of the tikun of your Nefesh. Cleave in the כ ב ו ד of God, this is the Shechinah. Give כ ב ו ד to God give to Him thanks and remembrance. These then go out to the אויר (air) of the world.
To gain aditional "Kidusha", and possess a supernal Nashama this is enjoined into the hands of man. Words of Chuchmah make tikun to the hands, which is where energy flows.He may contemplate what he wants. The hidden knowledge that was given only to Yisrael is by power of knowledge of the holy names. Becouse of the (spiritual) places where they call out divine names and are exacting in their learning and do "yichud below", there is also occupation with א ו ר י י ת א (torah) above. All גזיוו (joining) below is according to the יחוד (unification) above. Make things such below so that there will be arroused the same above.7 The main greatness of the Divine Name is through wealth. All this is decided by the כסא (thrown) and משפט (judgment). Dont take benefit of a mitzvah before it is complete (dont create a incomplete mitzvah or lacking compared to what you are capable of). This is as if a Cohen were to eat from a sacrifice before he had completed his required Divine service with it. Do the mitzvot in a way of כבוד (honor) due to the Holy king. Dont enter into doing the Mitzvot in a light headed way. By comprehension of the mitzvot one comes to be careful with their fulfillment as then they understand that the mitzvot involve Holiness. Then they will do them with all their power, cherishing and guarding their kidusha. But if one enters to fulfill mitzvot with arrogance or not in a serious way they will not comprehend in truth "hashgacha" (divine providence), or see the way of the Mitzvot.8 By getting rid of arrogance comes "ruach haKodesh".9 אשר קדישנו means being invited to Holiness in a individual way as קדושין (marriage). One needs to be sanctified to their creator, as He Himself is Holy. One must prepare to be summoned to sanctify themselves in every moment so there will be received their prayer and Torah. They must be Holy. Sanctified by mitzvot.10 Its written in Safer HaKana concerning the verse "You will be holy for I am Holy" that God will (then) send to you "ruach Kidusha" (His Holy spirit) and Binna.11 A man of Holiness is one of Chuchmah.12 All who engage in Torah "liSmo" (for its own sake) merit many things. They receive "Mishpot" that is made for them to show them and to teach them things. This is by personal providence thet comes down to guide them. All who hear about these things that happen to him by Divine providence themselves learn things. This all happens if one's Torah is "lismo". Torah ל ש מ ה is to ה "א . Which is Leah. (it reveals Divine intuition)13
One who learns Torah "lo lismo" (not for its own sake) its like they have not learned at all. When its said one who learns "lo lismo" will come to lismo. This is meant only in the beggining of learning and only after a short period. Until that there enters into his heart a burning desire for the Torah. This will bring him to learn "limo". But if one continues learning regularly "lo lismo" he will be consumed in a fire which cannot be extinguished. All his days are in "Avarah" (transgression).14 Mitzvot done lo lismo blemish in the markavah elyonah , by the lack in these mitzvot.15 All "nahagot" changes according to the actions of man. If he sins "din" (judgment) becomes dominant. If he returns to א ל ה י " ו then there becomes dominant chesed and Rachamim. All is as weighed as on a scale. By tefilla and mitzvot there is caused change to the vessels. Which are the sefirot, thereby there is changed providence.16 All who sin are given over to be ruled by the "sitra achra" (other side), except those who love God and these are punished. Guidance of the sefirot is not enough when there is not revealed י ח ד ך (unification) of God, as then only darkness prevails. All the powers and levels are not able to give limit to the תהום (depth) of "apiryon" created by the sins of Yisrael. As the תהום is the depth of darkness. Becouse of this Yisrael needs shine light from on high.Only the "yichud" (unification) of God himself places a limit, and raises up all levels. So raise your eyes to the mountains on high.17
The main knowledge is knowledge of the work of God (Divine providence). The main thing is revelation of God within the worlds that He creates, or there is "hester panim" (concielment from his Divine provodence). During exile all א ו ת (wonders) are hidden so the "other side" does not raise up complaints against Yisrael. God hides his face so that the wicked will not be destroyed, and the world can exist. The unity of God is hidden from the wicked becouse of their garments of "tuma". (spiritual impurities)18 One must be careful not to arrouse "ruach tuma" by drawing the left side down from above.19
All yisrael are children of kings, But this is not reached until they return to Aretz Yisrael. As mentioned earlier the source of flow is from the "even stiyah" so in the land of Yisrael they realize their purpose. The supernal angels rise and are nourished and rise by the upper unification which is "chitzon" (external) all creation continually needs to receive this flow. The "nashamot" and Zu"n of man comes from the lower unification which is called "penimi" (internal) of teferet and malchut. According to the work of men this unification's power rises or decends. From here one is punished or rewarded. While the unification nourishing angels is from Chuchmah of Abba and Bina of Imma, But both need this unification of Chuchmah and Bina to sustain them, so the soul of man is prepared to recieve the "bracha" from Angels.20 We need to labor in growth, teshuva and good deeds till that there returns the light of abba (Chuchma) into Z'a (ruach) fixing also the parzufim of Leah and Rachel. Illness comes from inequity, becouse of this there goes away light of Abba. From damage in Leah come illness of a hidden nature. From damage to Rachel God forbid comes sickness of a revealed nature.21 פ ל א י ם are א ל פ י ם of Z'a (מ " ה ). The light of Chuchmah enlivens its master enlivening Leah and Rachel from the 3 א ל פ י "ן of מ " ה . The 3 א ל פ י "ן are 3 א ו ר (of creation). They are Chassadim of Abba in Z'a. Abba always wants to flow to Z'a. New flow is recieved from Arich, according to the tikun worked by Abba.22
One who knows the ש י ע ר קו מ ה (depth of organizational measurement) of בראשית (the act of creation of the world) is a son of "olam haba".23 A tour in "gan aden" is when is when God joins with Nashamot of sadekeem in their actions every day.24 Angels are nourished from the river that goes out of Gan aden. When the "ruach" emotional soul nourishes from chuchmah it is called Atz chyim. So the Tree of Life is when our emotional souls are enlivened by chuchmah, divine creativity. One doesn't merit Torah till seeing the tree, which is the central pillar. The right pillar is the force of God's giving, the left pillar his restriction and shaping. The left pillar illuminates only from above to below, and makes peace, and returns Chassadim to their level.25 The central pillar is mercy. It is only from here that we can receive Torah. Torah sweetened in God's mercy. The unsweeted Torah has the bitterness of death. This is the idea of malchut the physical dynamics of the Torah sweetened from bina. Making the Torah something appreciated. When the ruach raises up sparks that are called "mym nukvin" to bina. This is done by guiding our emotions to excitement over God and his mitzvot by bina, understanding. Then there returns bina to face chuchmah.Then there recieves and illuminates chuchmah in the ruach. In the Pre Atz Chyim we are told that the Ar'i and Chyim Vital took a boat to myriam's well and drank the water there and received "Ruach ha Kodesh". The Ar"i could look at his students foreheads and see what it was they needed to learn. As the main tikun of man is from learning Torah. One who learns only "pashat" isnt even near his Nashama, but only the flow of his body. We find his Nashama lacks much.26 Just as a tree the Torah has roots, bark, sap, branches, leaves, flowers, fruit there are 7 parts in all. So to the Torah has its simple meaning, "drush" (explanation), secrets, "gematria" (mathematical equivalent), hidden secrets, deeper secrets, laws of forbiden and permitted, clean and unclean. If one does not understand this he is not truly wise.27
The main part of the Torah is its secrets that are hidden within. Torah without ס ו ד (Kabbalah) is as a body without a soul.28 Concerning this the Zohar tells us not to separate the upper light from the lower light. It was becouse of this that the Temple was destroyed. By this all light is darkened and removed from the world.29 Nothing illuminates the eyes of a man as secrets of the Torah. Rabbi Shimon bar Yochi said secrets are the "light". If one learns correctly they will pray correctly, do mitzvot correctly all in simcha in good spirit. If one prays and knows "cavanot" of Teffila there is no greater joy in the world than this.30 Whoever can perform the "mitzvot" as is proper, and his words are correct arrouses God. But "sadeekem" who have knowledge concerning the essence of the meaning of the physical requirements of the Mitzvot and their words, and know how to have "cavana" (proper intent) in their hearts and are arroused in the "mitzvot". They get blessings from the place of thought, and God is close to them. When they call to God he is ready and there for them. They interact with Divine providence. While those who perform "Mitzvot" without knowledge of their essence these "mitzvot" do not rise up in the אויר (atmosphere) and effect providence.31 All the time one is only occupied only in the simple meaning of the Torah they see themselves as poor and dead. The main part of the Torah is its secrets. One who has the fear of God without chuchmah (Kabbalah) will not reach the "midot" (attributes) of "chassidut" (piety).
Fear of God is Chuchmah, turning away from evil is Bina.32 Only those who learn ס ו ד (Kabbalah) recognize "hahsgacha" (Divine providence).33 After the future redemption forbidden and permitted will no longer apply to Yisrael. Since at that time there will no longer involvement with evil. But to the wicked the "pashat" will not pass away. They will need to learn Mishna. They will be shamed before the "chuchamim", as the "erev rav" are as ignorant beasts. At Sinai the "erev rav" stood far away. So to at the time of redemption they will watch the "chuchamim" but will be far from them.34
1. 1Rachavot haNahar p.2, Lekutey Moharan p.55,Safer ha Kanah
1. 2Shoshan Sodot
1. 3Yadid Nefesh,Share Ramcha"l p.36,38,41
1. 4Aor Enyim p.124
1. 5Shomer Emunim p.37,81
1. 6Avodat Yisreal p.15
1. 7Shoshan Sodot
1. 8safer ha paliyah,Petachy Chotem p.52, Tefilot Ramcha"l #108,Lekutey Mahoran Tannina p.18,Avodat Yisrael p.8,Shoshon Sodot
1. 9Tefilot Ramcha"l #154
1. 10Avodat Yisrael p.34
1. 11Safer HaKanah
1. 12Sulam on Zohar Mishpotim p.121a
1. 13Machashif halavon yaakov abuchizera p.14
1. 14Alp Bet Book p.127
1. 15Shoshan Sodot
1. 16Shomer Emunim p.85
1. 17Tefilot Ramcha'l #177,170,174,169
1. 18Share Ramchal p.30,34,Tefilot Ramcha'l #164,173
1. 19Sulam on Zohar Metzora p.55a
1. 20R, Semach Idra p.125,Share Ramchal p.233
1. 21Tefilot Ramcha'l #473
1. 22Machashif halavon yaakov abuchizera p.292,290,293,295
1. 23Shomer Emunim p.38
1. 24Avodat Yisrael p.38
1. 25Smattot Zohar p.64
1. 26Share Ramcha'l p.42
1. 27Zohar Balak p.202a
1. 28Alp bet Book p.181
1. 29Zohar Vayikra p.179b
1. 30 " " " p.117
1. 31Zohar Chukat p.184a
1. 32Alp Bat Book p.67 ,20,Safer Hakanah
1. 33Tefilot Ramcha'l #451
1. 34sulam on zohar Nasso p.125a


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