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17 The Tree of Life

17.1 The 32 Paths of Wisdom [TABLE]

The Sefer Yetzirah begins:[1704]
Text 17-1: Sefer Yetzirah 1
With 32 mystical paths of Wisdom engraved Yah
the Lord of Hosts the G-d of Israel
the living G-d King of the Universe
El Shaddai Merciful and Gracious
High and Exalted Dwelling in eternity
Whose name is Holy He is lofty and holy
And He created His universe with three books (Seforim)
with text (Sefer)
with number (Sefar)
and with communication (Sippur)

The 32 paths of wisdom are related to the word ‘heart’. In Hebrew, the word for heart is Läv – לב that has the gematria value of 32. The Torah begins with the letter Bet – ב and ends with the letter Lamed – ל.

בראשית ברא אלהים ... לעיני כל-ישראל

These two letters, the 32 paths, the knowing heart contain the Torah. Nevertheless, the heart is directed by the intellect – sekhel. The heart that pumps blood and affects our exuberance and joy with life is related to the 32 paths of wisdom. The literature refers to the 32 in three different ways: the first 32 instances of the natural name of G-d – Elohim – אלהים in the book of Genesis, the 22 letters plus 10 principle numerals which G-d combined to create the world, and finally 32 levels of consciousness that Hashem displays in our world.

17.1.1 The 32 Names of G-d in Genesis


17.1.2 The 22 Letters 10 Numerals


17.1.3 The 32 Levels of Consciousness

These 32 Levels are mental attributes that operate in creating and sustaining our world. Genesis states that G-d created man in the image of G-d. The name for G-d, here, is Elohim. This is also the name for G-d in the 32 paths of creation at the beginning of Genesis. Since we are in the image (tzelem) of G-d, we have an opportunity to activate our mind on each of these 32 levels:[1705]
Table 17-1: The Thirty-two Levels of Consciousness
My Translation
Wonderous Intelligence
Sekhel Mufla
Make for me a wonderous consciousness that I know that I do not know anything of the miracles of creation.
Shining Intelligence
Sekhel Maz’hir
Make for me a shining consciousness that my head shines with the light of divine illumination.
Sanctified Intelligence
Sanctified Consciousness
Sekhel Mekudosh
שכל מקדוש
Make for me a holy consciousness that leads me to true faith.
Settled Intelligence
Settled Consciousness
Make for me a steady platform that my consciousness may rest upon Your ways.
Root my consciousness in your Wisdom.
Transcendental Influx
Transcendental Influx
May the flow of n’vdal continue into my mind.
Make for me a consciousness that preserves Your hidden secrets that preserves my life and the life of my children.[1706]
Make for me a whole mind whose consciousness balanced with all Your knowledge equally.
Make for me a clean mind that is one with you in spirit even in this world.
שכל מתנוצץ
Make for me a scintillating consciousness
Shining Intelligence
Glaring consciousness
שכל מצוחצח
Your Truth is before my eyes like the Sun shining in the day.
Brilliant Consciousness
For your light is brilliant all around igniting my mind with inspiration.
Unity directing Intelligence
Unity directing consciousness
I direct myself in unity with the righteous seekers of my community and we walk as one.
Illuminating Intelligence
Illuminating Consciousness
Illuminate my intelligence so that I may discern your ways.
Stabilizing Consciousness
Keep me stable in your ways standing before You doing your deeds.
Enduring Intelligence
Enduring consciousness
Grant victory to my intelligence, an enduring victory.
Consciousness of the Senses
Consciousness of the Senses
Grant for me a True perception to see the Hand of God in all the world.
Intelligence of the house of influx
Consciousness of the house of influx
Bet HaShefa
Let me dwell in the House of Abundance. Lord reveal for me the hidden meanings of your world, may my mind comprehend allusion.
Intelligence of the mystery of all spiritual activities.
Consciousness of the mystery of all spiritual activities.
Reveal for me the wonderous spirits You place in all things.
Intelligence of Desire
Consciousness of Will
My will longs for knowledge and the will is love.
Desired and beseeched Intelligence
Desired and Sought Consciousness
HaChafutz u’HaMevukash
החפץ והמבוקש
That my intelligence desires life to ask You everything that is on my mind. This is Jewish meditation.
Faithful Intelligence
Faithful Consciousness
May I live by the fear of my faith to do what is right each moment of the day.
Sustaining Intelligence
Sustaining Consciousness
Sustain me all the days of my life and let them be days of perseverance in helping others and studying your world.
Apparitive Consciousness
Let me merge my consciousness with others to know them and their needs.
Testing Intelligence
Testing Consciousness
May I overcome my trials by seeing their lessons and the wisdom of Your ways.
Renewing Intelligence
Renewing Consciousness
Renew for me my intelligence from the days of my youth to the days of old age.
Feeling[1707] Intelligence
Palpable Consciousness
May I feel the needs of life – woman, animal, plant, and stone. May I learn to manipulate them back to health.[1708]
Natural Intelligence
Natural Consciousness
Teach me to understand the workings of nature so that I may tend the Garden of Your world.
Physical Intelligence
Physical Consciousness
Let me listen to the teachings of the body whose wisdom reveals our physical, social and mental health needs.[1709]
General Intelligence
General Consciousness
Provide me with common sense so that I may know the state of my community.
Continual Consciousness
Strengthen my continual intelligence so that I may follow your ways all the days of my life.
Lost Intelligence
Worshipped Consciousness
Make me lose the idolatrous ideas of other nations so that I may fill my intellect with Your Intelligence.

Here is the source material:[1710]

Text 17-2: The 32 Intelligences

1. Mystical Consciousness (Sekhel Mufla); This Is The Light That Was Originally Conceived, And It Is The First Glory; No Creature Can Attain Its Excellence.
2. Radiant Consciousness (Sekhel Maz'hir); This Is The Crown Of Creation And The Radiance Of The Homogeneous Unity That "Exalts Itself Above All As The Head." The Masters Of Kabbalah Call It The Second Glory.
3. Sanctified Consciousness (Sekhel Mekudash); This Is The Foundation Of The Original Wisdom, And It Is Called "Faithful Faith;" Its Roots Are Amen; It Is The Parent Of Faith, And From Its Power Faith Emerges.
4. Settled Consciousness (Sekhel Kavua); It Is Called This Because All The Spiritual Powers Emanate From It As The [Most] Etherial Of Emanations; One Emanates From The Other Through The Power Of The Original Emanator, May They Be Blessed.
5. Rooted Consciousness (Sekhel Nishrash); It Is Called This Because It Is The Essence Of The Homogeneous Unity; It Is Unified In The Essence Of Understanding, Which Emanates From The Domain Of The Original Wisdom.
6. Transcendental Influx Consciousness (Sekhel Shefa Nivdal); It Is Called This Because Through It The Influx Of Emanation Increases Itself; It Bestows This Influx On All Blessings, Which Unify Themselves In Its Essence.
7. Hidden Consciousness (Sekhel Nistar), It Is Called This Because It Is The Radiance That Illuminates The Transcendental Powers That Are Seen With The Mind's Eye And With The Meditation Of Faith.
8. Perfect Consciousness (Sekhel Shalem); It Is Called This Because It Is The Original Arrangement; There Is No Root Through Which It Can Be Pondered, Except Through The Chambers Of Greatness, Which Emanate From The Essence Of Its Permanence.
9. Pure Consciousness (Sekhel Tahor); It Is Called This Because It Purifies The Sefirot; It Tests The Decree Of Their Structure And The Inner Essence Of Their Unity, Making It Glow; They Are Then Unified Without Any Cut Off Or Separation.
10. Scintillating Consciousness (Sekhel Mitnotzetz); It Is Called This Because It Elevates Itself And Sits On The Throne Of Understanding; It Shines With The Radiance Of All The Luminaries, And It Bestows An Influx Of Increase To The Princely One Of The Face.
11. Glaring Consciousness (Sekhel Metzuchtzach); It Is Called This Because It Is The Essence Of The Veil Which Is Ordered In The Arrangement Of The System; It Indicates The Relationship Of The Paths (Netivot) Whereby One Can Stand Before The Cause Of Causes.
12. Glowing Consciousness (Sekhel Bahir); It Is Called This Because It Is The Essence Of The Ophan Wheel Of Greatness; It Is Called The Visualizer (Chazchazit), The Place Which Gives Rise To The Vision That The Seers Perceive In An Apparition.
13. Unity Directing Consciousness (Sekhel Manhig Haachdut); It Is Called This Because It Is The Essence Of The Glory; It Represents The Completion Of The True Essence Of The Unified Spiritual Beings.
14. Illuminating Consciousness (Sekhel Meir); It Is Called This Because It Is The Essence Of The Speaking Silence (Chashmal); It Gives Instruction Regarding The Mysteries Of The Holy Secrets And Their Structure.
15. Stabilizing Consciousness (Sekhel Ma'amid); It Is Called This Because It Stabilizes The Essence Of Creation In The "Glooms Of Purity;" The Masters Of Theory Said That This Is The Gloom (At Sinai); This Is The Meaning Of, "Gloom Is Its Cocoon".
16. Enduring Consciousness (Sekhel Nitzchi); It Is Called This Because It Is The Delight Of The Glory; As It Is, There Is No Glory Lower Than It; It Is Called The Garden Of Eden, Which Is Prepared For The Saints.
17. Consciousness Of The Senses (Sekhel Hahergesh); This Is Prepared For The Faithful Saints So That They Should Be Able To Clothe Themselves In The Spirit Of Holiness; In The Arrangement Of The Supernal Entities, It Is Called The Foundation Of Beauty (Yesod Hatiferet).
18. Consciousness Of The House Of Influx (Sekhel Bet Hashefa); By Probing With It, A Secret Mystery (Raz) And An Illusion Are Transmitted To Those Who "Dwell In Its Shadow" And Bind Themselves To Probing Its Substance From The Cause Of Causes.
19. Consciousness Of The Mystery Of All Spiritual Activities (Sekhet Sod Hapaulot Haruchniot Kulam); It Is Called This Because Of The Influx That Permeates It From The Highest Blessing And The Supreme Glory.
20. Consciousness Of Will (Sekhel Haratzon); It Is Called This Because It Is The Structure Of All That Is Formed; Through This State Of Consciousness One Can Know The Essence Of The Original Wisdom.
21. Desired And Sought Consciousness (Sekhel Hachafutz Vehamevukash); It Is Called This Because It Receives The Divine Influx So As To Bestow Its Blessing To All Things That Exist.
22. Faithful Consciousness (Sekhel Ne'eman); It Is Called This Because Spiritual Powers Are Increased Through It, So That They Can Be Close To All Who "Dwell In Their Shadow."
23. Sustaining Consciousness (Sekhel Kayam); It Is Called This Because It Is The Sustaining Power For All The Sefirot.
24. Apparitive Consciousness (Sekhel Dimyoni); It Is Called This Because It Provides An Appearance For All Created Apparitions, In A Form Fitting Their Stature.
25. Testing Consciousness (Sekhel Nisyoni); It Is Called This Because It Is The Original Temptation Through Which Iao Tests All Of Their Saints.
26. Renewing Consciousness (Sekhel Mechudash); It Is Called This Because It Is The Means Through Which The Blessed Holy One Brings About All New Things Which Are Brought Into Being In Their Creation.
27. Palpable Consciousness (Sekhel Murgash); It Is Called This Because The Consciousness Of All Things Created Under The Entire Upper Sphere, As Well As All Their Sensations, Were Created Through It.
28. Natural Consciousness (Sekhel Mutba); It Is Called This Because The Nature Of All That Exist Under The Sphere Of The Sun Was Completed Through It.
29. Physical Consciousness (Sekhel Mugsham); It Is Called This Because It Depicts The Growth Of Everything That Becomes Physical Under The System Of All The Spheres.
30. General Consciousness (Sekhel Kelali); It Is Called This Because It Is The Means Through Which The "Generalizer Of The Heavens" Collect Their Rules Regarding The Stars And Constellations, Forming The Theory That Comprises Their Knowledge Of The Ophan Wheels Of The Spheres.
31. Continuous Consciousness (Skhel Tamidi); Why Is It Called This? Because It Directs The Path Of The Sun And Moon According To Their Laws Of Nature, Each One In Its Proper Orbit.
32. Worshiped Consciousness (Sekhel Ne'evad); It Is Called This Because It Is Prepared So As To Destroy All Who Engage In The Worship Of The Seven Planets.

Here are a few examples on dissolving the mystery of the intelligences:

18. Consciousness of the House of Influx (Sekhel Bet HaShefa). By probing with it, a secret mystery (raz) and an allusion are transmitted to those who “dwell in its shadow” and bind themselves to probing its substance from the Cause of Causes.[1711]

Those who ‘dwell in the shadow’ of the Almighty are those who trust in G-d
(Psalm 91:1)

The name of G-d for Almighty is Shaddai – שדי, which is associated with the sefirah of Yesod. Shaddai alludes to the shadow cast by a great mountain.[1712] In the Sinai desert, a mountain’s shadow could preserve moisture for plant life on its north face and there one would find sustenance. And from the Mei HaShiloach:[1713]

“And may El Shaddai [the Almighty God] give you mercy...” (Bereshit, 43:14)

Rashi explains that Shaddai means He who said to His world “Dai!” “Enough!” The Holy Rav of Pshiska said of the name Shaddai, that when the world was created it would expand and continue, as in the saying in the Gemara (Chagigah, 12b, “until He said to His world, Dai!”

The word for breast in Hebrew is – שד. Mountains in the desert hide springs. There is even a physical resemblance.[1714] Rabbi Shmuel Hanagid z”l taught that Shaddai is related to the word shodeid, “to overpower.”[1715] An interesting note on the 18th verse:[1716]

The verse speaks of the “shadow of Shaddai,” the name associated with Yesod. Yesod is called Chai, which has a numerical value of 18. This is therefore the 18th state of consciousness.

The 18th level of consciousness is the gematria of chai – הי. The other name of G-d associated with Yesod is El Chai. The ‘probing’ done from Yesod reveals the secret mystery (raz) and allusion (ramez).

Sefer Raziel comments:[1717]
Dwell in the secret place of the most high, hidden in the darkness of the shadow of Shaddai.

The quasi sefira RaZ is located above Yesod and between Netzah and Hod. When Netzah and Hod join during prophecy, the seeker can enter the gate of RaZ. The double letter connecting Yesod to Tiferets is the letter Resh representing RaZ.[1718] Similarly, the double letter representing Tiferets to Keter is the Dalet representing knowledge (daat).

Merkavah Rabbah discusses then the search of the “great mystery.”[1719]

At once, R. Nehunyah b. Hakanah, my master, stood up in front of me, took me away from my father’s house, led me into the chamber of hewn stone and adjured me with the great seal,
which has ZBWDY’L, the Lord, the G-d of Israel, and this is Metatron, the Lord, the God of Israel,... and revealed to me the secret and mystery of the Torah. At once he enlightened my heart in the eastern gates,[1720] and my eyeballs beheld the depths and the paths of the Torah. Thereupon I forgot nothing of all that I perceived with my ears from the mouth of my master [and] from the mouth of the students ...

One who learns this great mystery, should learn [this] Mishnah each day after his prayer. He should say it in purity at home or in the synagogue: I adjure you, Metatron, servant [of our creator], whose name is like that of his master’s, that you bind yourself to me, to effect my desire...

28. Faithful Consciousness (Sekhel Ne’eman). It is called this because spiritual powers are increased through it, so that they can be close to all who “dwell in their shadow.”[1721]

30. General Consciousness (Sekhel Kelali). It is called this because it is the means through which the “generalizers of the heavens” collect their rules regarding the stars and constellations, forming the theory that comprises their knowledge of the Ophan-orbits of the planets.

This is the knowledge of astrology in our world. Nevertheless, one is forbidden to worship the planets as described in the 32nd consciousness.

3. Sanctified Consciousness (Sekhel Mekudash). This is the foundation of the Original Wisdom, and it is called “Faithful Faith.” Its roots are AMeN. It is the father of faith, and from its power faith emerges.

Amen is found Isaiah 25:1 with the reference Elohay Amen meaning G-d of Truth. AMeN is also the word for artificer and the word refers to craftsmanship and art. The word for belief is Emunah and we say AMeN after a blessing that is a Shevuah or vow binding ourselves to G-d through the content of the blessing. Truthfulness is the foundation of wisdom and is sanctified consciousness. Being truthful is more than honesty; it is behaving in an authentic manner with the values that one knows from his true heart, which contains the Torah.

32. Worshipped Consciousness (Sekhel Ne’evad). It is called this because it is prepared so as to destroy all who engage in the worship of the seven planets.

Here is another translation:[1722]

The 32 Paths of Wisdom

1. It is called Inconceivable Intellect - Supernal Crown - and it is Light, Idea, the Ancient One, and it is the First Glory, regarding which there is not any creature able to comprehend its existence.

2. It is called Shining Intellect. It is the Crown of creation and the splendor of the harmonious equivalence that “exalts itself as head over all,” and it is called by the masters of Kabbalah, the Second Glory.

3. It is called Sacred Intellect. It is the Foundation of the ancient Wisdom that is called deep Faith, and its roots are faithfulness, and it is the father of Faith because from its power Faith is emanated.

4. It is called Constant Intellect, and it is called so because from it all the spiritual powers are being emanated, through a slender emanation, for they are being emanated, these from those, by the power of the Emanator, the Ancient One - Supernal Crown - may He be blessed.

5. It is called Rooted Intellect. It is called so because it is the essence of the harmonious equivalence, and it is the one that is unified in the essence of Understanding, emanating from the enclosure of the ancient Wisdom.

6. It is called Set-Apart Influx Intellect. It is called so because in it the influx of emanation increases itself, and it bestows that influx upon all the blessings uniting themselves by its essence.

7. It is called Hidden Intellect. It is called so because it is the shining splendor of all the intellectual powers that are seen with the eye of the intellect and with the thought of Faith.

8. It is called Complete Intellect. It is called so because it is the ancient design, which has no root for one to settle in it, except through the Chambers of Greatness that are emanating from the essence of its existence.

9. It is called Pure Intellect. It is called so because it purifies the Sefiroth; it tests and brightens the decree of their form and the contents of their unity, so they unify without cutoff and separation.

10. It is called Sparkling Intellect. It is called so because it elevates itself and sits upon the seat of Understanding and illuminates with the splendor of all the luminaries, and it bestows an increased influx to the Prince of the Face.

11. It is called Polished Intellect. It is called so because it is the essence of the Curtain that is arranged in the order of the system, and it assigned the Paths to stand in the presence of the Cause of Causes.

12. It is called Bright Intellect. It is called so because it is the essence of the Wheel of Greatness, which is called Vision-Beholder - the explanation is, the place one reaches the vision of those who behold with the mirror.

13. It is called Unity-Directing Intellect. It is called so because it is the essence of the Glory, and it is the true completion of the united spiritual ones.

14. It is called Illuminating Intellect. It is called so because it is the essence of the Hashmal, and the teacher of mysteries, the Foundations of the Holy and their design.

15. It is called Erecting Intellect. It is called so because it causes the essence of creation to stand in the thick-darkness of purity, and the masters of study said that it is the thick-darkness, and this is, “and thick-darkness is its swaddling band.”

16. It is called Everlasting Intellect. It is called so because it is the delight of the Glory, for there is no glory below it, as it is, and it is the one that is called Garden of Eden, prepared for the saints.

17. It is called Sense-Perception Intellect. It is prepared for saints of the Faith, to clothe them with it, with the spirit of holiness, and it is the one that is called the Foundation of Beauty in the rank of the Supernal Ones.

18. It is called House-of-Influx Intellect, and through the probings of it, those who dwell in its shadow draw out a mystery and an enigma, also those who cleave by the probing of its substance from the Cause of Causes.

19. It is called Secret-of-All-Spiritual-Activities Intellect. It is called so because the influx that expands itself in it is from the Supernal Blessing, the Glory that is praised.

20. It is called Intellect of the Will. It is called so because it is the design of all things formed, and in this is the intellect that perceives every actuality of the ancient Wisdom.

21. It is called Intellect of the Object-Sought. It is called so because it receives the influx of divinity in order to bestow from its blessing to all things that exist.

22. It is called Faithful Intellect. It is called so because through it the spiritual powers increase themselves in order for them to be near to all those who dwell in their shadow.

23. It is called Sustaining Intellect. It is called so because it is the power of subsistence for all the Sefiroth.

24. It is called Apparitional Intellect. It is called so because it gives a likeness to all the similitudes that were created, with their similitudes fitting their nature.

25. It is called Testing Intellect. It is called so because it is the ancient test with which the Creator, may He be blessed, tests all the saints.

26. It is called Renewing Intellect. It is called so because through it the Holy One, blessed be He, renews all things that are new, that are regenerating within the Creation.

27. It is called Sense-Perceptible Intellect. It is called so because from it was created the intellect of all that is created beneath the Supernal Sphere, and the sense-perceptions of them.

28. It is called Innate Intellect. It is called so because through it was wholly completed the nature of every thing that exists under the sphere of the sun.

29. It is called Materializing Intellect. It is called so because it delineates all matter that will materialize under the design of all the spheres, in their development.

30. It is called General Intellect. It is called so because through it the astrologers comprise their judgments of the stars and the constellations, their study a complement of their knowledge of the revolving Wheels.

31. It is called Continuous Intellect. And why is it called so? Because it directs the course of the sun and the moon by way of their design, each and every one by the sphere appropriate to it.

32. It is called Worshipped Intellect. It is called so because it is established for all those who exploit in worship the seven planets, to their injury.

17.1.4 “These are the travels of B’nai Israel”

There are 32 resting places recorded of the children of Israel when they went forth from Egypt (Numbers 33:1-50). These travels also correspond to 32 stages of spiritual growth, which create a complete healing for the Jewish people. The Israelites mastered the midos of the 32 paths of wisdom. Here is a description of the places along that journey:

Table 17-2: The 32 Rest Places of Israel
Hebrew Name
“And they journeyed from Rameses in the first month, on the fifteenth day of the first month; on the morrow after the Passover, the children of Israel went out with a high hand in the sight of all the Egyptians.” (Numbers 33:1-3)
In the edge of the wilderness. The name contains the aleph and tav that is the beginning and end. The mem denotes water. Check Kaplan map.
literally ‘from the great’ – getting off the pedestal.
literally ‘bitterness’ – removing the bitterness in life.
12 springs of water and 70 date palms.[1723]
Red Sea
Reed sea.
Wilderness of Sin





÷áøú äúàåä



øîï ôøõ




Mt. Shepher








áðé éò÷ï

çø äâãâä



òöéï âáø

Wilderness of Zin or Kadesh
÷ãù or במדר-צן
“And they journeyed from Kadesh, and arrived at Mt. Hor, in the edge of the land of Edom. And Aaron the priest went up into mount Hor at the commandment of the Lord, and died there, in the fortieth year after the children of Israel came out of the land of Egypt, in the fifth month, on the first day of the month.” (Numbers 33:36-39)
Mt Hor
äø ääø




òéé äéáøéí

áãéáï âã

òìîï ãáìúéîä

Mountains of Abarim in front of Nebo
äøé äòáøéí

Plains of Moab by the Jordan at Jericho
áòøáú îåàá òì éøãï éøçå

And they camped by the Jordan from Beth-jeshimotheven unto Abel-shittim in the plains of Moab.
åàçðå òì-äéøãï îáéú äéùîú òã àáì äùèéí áòøáú îåàá
“And the Lord spoke unto Moses in the plains of Moab by the Jordan at Jericho saying: ‘Speak unto the children of Israel, and say unto them: When ye pass over the Jordan into the land of Canaan, then ye shall drive out all the inhabitants of the land from before you, and destroy all their figured stones, and destroy all their molten images, and demolish all their high places.’” (Numbers 33:50-53)

Text 17-3: Commandment to Possess the Land of Israel
And ye shall drive out the inhabitants of the land, and dwell therein; for unto you have I given the land to possess it. And ye shall inherit the land by lot according to your families- to he more ye shall give the more inheritance, and to the fewer thou shalt give the less inheritance; wheresoever the lot falleth to any man that shall be his; according to the tribes of your fathers shall ye inherit. But if ye will not drive out the inhabitants of the land from before you, then shall those that ye let remain of them be as thorns in your eyes, and as pricks in your sides, and they shall harass you in the land wherein ye dwell. And it shall come to pass, that as I thought to do unto them so will I do unto you.
(Numbers 33:53-56)

This lesson is as true for Israel today as it was back then. Those inhabitants who would be “pricks in your sides” and “harass you” should be driven from the land. Look to the Jewish settlements lost in Sinai, Gaza, Golan, Judea and Samaria and ask oneself has this not come to pass?

17.2 The Sefirot [FIGURES]

The 32 paths originate from the first letter in the name of Hashem, the י – yod. This tip of the yod is associated with Keter, while the body with Hochmah. The energy of G-d is unity in Hochmah and flows into Binah, which divides it into seven children.

Table 17-3: Sefirot, Ushpazim Visitors, and Personalities
Female Personality
Male Personality



Rachel/Compassion and Leah/Truth
Miriam/prophecy and Ziporah/Eternity/Victory
Elisheva – “My oath to G-d” English name is Elizabeth from Elisheba.
Asenath, daughter of Dinah and Shechem who defended Joseph before Potifer[1726]
Bat Sheva, Avigail, Michal

17.2.1 The Ten Sefirot

Figure 17-1: The Ten Sefirot
jkm058.png Binah

Binah is the place of the upper Shechinah as Malchuts is its lower place.[1727] When the people of Israel do not fulfill the will of G-d, Has vshalom, the Shechinah is pulled back up into the higher sefirot and Hashem’s bounty is held back. Binah, understanding, associates with the name of G-d, Elohim. Binah also associates with the feminine aspect of motherhood while Malchuts would be a young feminine ruler. Praises with T’hilah, like the Hallel, are uttered at the time that the upper Shechinah is revealed for example on Yom Tovim – festivals or Rosh Hodesh. Prayer, T’fillah, directs itself through the lower Shechinah in Malchuts and ascends from there. To utter T’hilah properly one must be in a highly elevated state of mind where one feels closeness to Hashem. T’fillah on the other hand can be uttered at regular times and helps bring one back to Hashem. Tshuvah is associated with Binah since reward was stored up in this place for righteous souls and this level represents an intimacy with G-d. The year of the Yovel, Jubilee, associates with Binah since this represents freedom from slavery that is material bondage and must be achieved in order to have closeness to G-d.[1728] Daat

Either the sefirah Keter is seen or Daat but not both. Daat is a gateway to the three upper sefirot. Keter, Hochmah, and Binah are always complete and hold the reward of the world to come. The lower 7 sefirot have their bounty limited and there are obstacles to overcome in traversing them. Daat opens the pathway between the lower 7 and the upper 3. After the path is crossed, the sefirah ceases to exist below and above there is Keter. Daat specifically applies to the pathway Tiferets-Keter, which requires the union of Hochmah-Father and Binah-Mother to open, hence knowledge.

And Adam knew his wife and she conceived.

When father Hochmah and mother Binah join, Daat opens for us to enter. The vertical pathway from Tiferets to Keter is the letter Dalet. Dalet means doorway in Hebrew. Daat lies upon this pathway and holds those below from entering above until they merit entry. Netzah and Hod

Together they are Yakhin and Boaz, the two central pillars of King Solomon’s Temple and the two kidneys.[1729] Kidney problems reflect difficulty in the qualities of Netzah and Hod, prophecy and leadership, peace and gratitude for starters. The cure is delving into prophecy and accepting the spiritual side.

Text 17-4: Kings 1:7:21
And he set up the pillars in the vestibule of the temple; and he set up the right pillar, and called its name Jachin – יכין; and he set up the left pillar, and called its name Boaz – בעז.

The right pillar, Jachin has the gematria 90 that is the letter Tzaddik symbolizing righteousness. The left pillar, Boaz has the gematria 79 that alludes to the fall of the temple that eventually occurs. Netzah
Eternity, victory, and the pursuit of success in general is this quality. Symbolized by Moses holding up his arms in the battle against Amalek that made the Israelites victorious. Hod
Gratitude, thankfulness, and sometimes being a doormat for peace typify Hod, the opposite quality of Netzah. The peace initiatives of Hod do not last, because they are not a real true peace, based on mutual respect.

17.2.2 The Seven Double Letter Paths

These correspond to the seven double letters in the Hebrew alphabet: בג"ד כפר"ת. This is the Cloth of Atonement. And what is the בג"ד כפר"ת in this world? It is none other than the tallis. The married man wears the tallis and atones each day for his family. As the vertical path ascends the heavens in the spirit realm, the tallis ascends the heavens in the physical realm.

Figure 17-2: The Seven Vertical Paths


Each of the double letters has two pronunciations, a hard and a soft form, which constitute different meanings according to the Sefer Yetzirah.[1730] With the hard sounds one ascends the paths. With the soft sounds one descends.[1731]

Table 17-4: Double Letter Pathways on the Tree of Life
Double Letter
The Positive Pathways
The Negative Pathways
Wisdom is the path from kindness to the fear of G-d.
Folly is the pathway from fear to kindness
Wealth is the path from strength to understanding.
Poverty is the pathway from understanding to holding back.[1732]
Knowledge and the seed is the path from truth to the will of God.
Desolation is the pathway from the will of G-d to the pursuit of beauty for its own sake.
Life is the path from eternal victory to kindness
Death is the pathway from kindness to the pursuit of victory for its own sake.
Dominance is the path from passive thankfulness to judgmental strength.
Subjugation is the pathway from discipline to appeasement.
Peace is the path from righteousness to truth.
War is the pathway from truth to self-righteous fundamentalism.
Grace is the path from royalty to righteousness.
Ugliness is the pathway from self-righteousness to leadership.

17.2.3 The Twelve Single Letter Paths

To seven vertical paths, we add twelve diagonal paths, which together make up nineteen paths of traversal.

Figure 17-3: The Twelve Diagonal Paths


I have chosen to draw the Luria tree removing the channels from Hochmah to Gevurah, and Binah to Hesed, instead replacing them with channels from Yesod to Hesed and from Yesod to Gevurah. These channels are the correct paths and can be traversed by the adept where Netzah and Hod become the source of prophecy. I have never found channels from Hochmah to Gevurah or Binah to Hesed and now believe these pathways exist only through the sefirah of Daat. The synthesis of the Hebrew letters with their contingent sefirot, explain the elemental pathways.

Table 17-5: Elemental Letter Pathways on the Tree of Life
Speech is the pathway between the will of G-d and wisdom.[1733]
Thought is the pathway between the will of G-d and understanding.[1734]
Motion is the pathway between wisdom, the awe of G-d and truth.[1735]
Sight is the pathway between understanding and beauty.[1736]
Hearing is the pathway between kindness and truth.[1737]
Action is the pathway between discipline and truth.[1738]
Coition is the pathway between kindness and righteousness.[1739]
Smell is the pathway between judgment and righteousness.[1740]
Sleep is the pathway between truth and victory.[1741]
Anger is the pathway between truth and permissiveness.[1742]
Taste is the pathway between eternal victory and righteous behavior.[1743]
Laughter is the pathway between thankfulness and righteousness.

17.2.4 The Three Mother Letter Paths

Shin – ש connects Hochmah and Binah and is the elemental plane of fire. Aleph connects Hesed and Gevurah and is the elemental plane of air. Mem connects Netzah and Hod and is the elemental plane of water. These pathways preceded the other pathways and represent an earlier version of the name of G-d from which the name Yod Heh Vav descends. Mem is also associated with the right pillar, Shin with left, and air with the center.

Figure 17-4: The Three Horizontal Paths

jkm061.png Elemental Angels

Through the pure experience of the four elements, one encounters directly the messengers of G-d. Whether feeling the spirit of a breeze, or watching dancing flames move with seeming intelligence, to be close with the elements in their pure form is to be close to the elemental angels.

Text 17-5: Rabbi Shmuel Schneersohn on Angels
For the truth is that even the body of an angel is made up of two elements, fire and air. As it is written, “He makes the winds His angels, His ministers flaming fire.”[1744] And the main thing is the sustaining and combining of the elements, which is achieved by the utterance and breath of the mouth of G-d, Who sustains them.[1745] The Elemental Planes

The plane of water connects the sefirot of Netzah and Hod. The plane of air connects the sefirot of Hesed and Gevurah. The plane of fire connects the sefirot of Hochmah and Binah. The plane of water is the source of the seasons of the world. For as the world rotates around the Sun, the waters of the world change in motion and the four seasons arise. The plane of air controls the falling of rain. The plane of fire rules the lights in the heavens that include the constellations, planets, and stars.[1746]

Meditation 17-1: The Elemental Planes

The Plane of Water – מ
I began in Malchuts and called upon the angel, Af-Bri, to lift me. Instead I saw thunderclouds forming over mountains in the foreground. Lightning began and there was wind and rain. Af refers to anger, which has its place in the nose, which is also called ‘af’. Bri refers to healing and a health, which a benevolent rain brings. This angel acts through both Af and Bri. As I focused on the storm I realized that this was a place in the plane of water connecting the heavens Netzah and Hod, the Shehakim, across the sky. To be proper, this is the upper plane of water.[1747] Later I discovered the lower plane of water that is the seas, waterfalls, and other pools of water in our world.[1748] The storm scared me but I held my ground for I knew my name and the names of Hashem. I called upon the angel Af-Bri to show me his place. I heard these words, “Who is calling me.” I responded with my name Yosef Ben Tvi and Ben Ruth. He responded, “By what right do you call to me?” I said I am water from Pisces Sun and he said, “There are many others as well.” I said I am also water from Pisces moon and he paused. I said, “Like calls to like” and he responded, “it is so.”[1749] I asked to know his place. Before me I saw a huge tornado form. He told me if you wish to know my place you must risk the danger of the tornado. I came close to the fulcrum, which in this plane was as small as my hand. As I entered I felt myself spinning and pulled upward into the heavens.

The Plane of Air – א
The top of the tornado opened into blue sky and there were breezes all around. I called again to the angel Af-Bri and I heard him respond that he was here. I asked what is the Angel of Rain doing in the Plane of Air. “This is the place of my source. The rain is caused by the motions of the clouds and they move according to the deeds of mankind.

Who causes the wind to blow and the rain to fall[1750]משיב הרוח ומוריד הגשם

When they are righteous, good clouds bring rain from the seas and lakes. When they are not righteous, has vshalom, the clouds are not guided to their place and there is a drought. The wind controls the rain. The wind also controls the evaporation of waters and the temperature of the world in all places. This determines the weather and rain. Hence my source is in the Plane of Air.” I walked along the plane and I knew to the right is Hesed which is associated with Bri and to the left is Gevurah which is associated with Af. I sought to understand the connections between the planes. I saw that I ascended from the water to air through a tornado. The tornado contained both water and great winds together. The connection between the planes is in their combined forms. I asked the angel how to ascend to the plane of fire. He told me enter the Sun.

Plane of Fire – ש
I saw the Sun in the sky and moved towards it, falling into its flames. Again, I did not fear the fire though I had great trepidation as I moved into it. I saw the fire of the Sun around me and then I was in the flames. I saw flames swirling everywhere and there was a connection in the form with the river of fire. All fire is connected through this plane. I sought the angels in this place, noticed distinct flames and wondered what they were. I realized they were seraphim and they would help me. I chose a distinct one and asked to merge with the angel. I moved toward the angel and the angel toward me and we merged. Instantly my upper body became erect and my head straight and I sensed unlimited knowledge. The plane of fire holds the knowledge of the Universe. All the knowledge of science, crafts, and construction is contained here as well as the knowledge of the past and the future to come. I also saw that the plane of fire has an upper part and a lower part. The lower part is described above. The upper part of the plane of fire is all of the lights in the heavens. I moved with the Seraph into the Universe and amongst the constellations and realized that I could know their essence.

As I moved towards the right on this plane, I could see into my past and as I moved to the left I could see the future. (Hochmah, which represents the past, is on the right in the plane of fire, and Binah, which represents the future, is on the left as one walks into the plane.) I could see where I came from in life and I could see where I was moving to in the future.[1751] The essence of the Seraphim is motion. As the flame of the seraph is in continuous motion like the flame of a candle, so this plane represents time and the transition from past to future as motion is an aspect of time.

I also sought the meanings of the connections of the sefirot. I saw that my diagram was indeed the correct rectification of the tree. Still I sought to understand how then was Binah connected to Hesed. Instantly I saw Daat between the two and when Binah is connected to Daat then energy descends to Hesed. Likewise, when Gevurah is connected to Daat, only then with G-d’s mercy is Gevurah pulled up into Hochmah and a harsh decree – Din is removed from the world.

The Return
I reviewed my travels while descending. In each plane, there is an upper and lower part. In the plane of water, I visited the lower part and discovered the presence of an angel in a waterfall. I saw that the plane of water is responsible for the renewal and rebirth of the whole world each year. In this way, the plane of water is the source of the seasons of the world. The plane of air is the source of rain. The plain of fire is the source of the constellations in the heavens and knowledge. There are other forms in the deeper waters of this plane that cause forgetfulness. It is because of the danger of forgetfulness that the adept traveler should not gaze too long in the waters for he could lose himself. Nevertheless, forgiveness is assisted by forgetfulness and this too is part of the plane of water. I brought the three angels I met together and I got up from my recliner and danced with each one while under hypnosis. I danced first with the seraph of fire in a flame dance, then with the tornado angel of wind, and finally with the angelic waterfall. In the end, I brought all of these elements down into Malchuts that is Earth and looked up emerging out of the journey. Earlier I was in danger of not knowing how to exit the plane of fire. The secret is to ground oneself in the plane of Earth that is Malchuts, our world.[1752]

17.3 Bahir Sefirot Arrangement

In the Bahir, the sefirah Yesod is in the 8th position below Malchuts. The Bahir places Malchuts in the 7th position since she represents the Shabbas Queen on the seventh day of the week:[1753]

Text 17-6: Aryeh Kaplan Commentary on Bahir 157
Malkhut-Kingship is called the seventh rather than the tenth, since it is represented as being in the center of the six sefirot of Zer Anpin. The six Sefirot represent the six directions, while Malkhut-Kingship is their center point. In this aspect, the Sabbath is seen as the middle of the week, preceded and followed by three days.
(Aryeh Kaplan in “The Bahir Illumination”)

The eighth sefirah represents the brit milah, which the mohel performs on the eighth day, and Yesod epitomizes Joseph’s resistance of the temptations of Potifer’s wife. Netzah and Hod are the 9th and 10th sefirot in this case, always acting together like Moshe and Aaron as the legs of our people holding us up. On the other hand in the Luria version, they are higher than our world of Malchuts, depicting the Shehakim, the heavens that are the source of prophecy.[1754]

Figure 17-5: The Kabbalistic Tree in Two Systems


In the Luria system, Yesod is in the 9th position with Malchuts in the 10th. How are we to reconcile these differences? The key is that Yesod has two names of G-d associated with it. It is called El Shaddai when seen from the viewpoint of Malchuts below. When Malchuts has received enough sustenance she calls out ‘Dai’, enough. She then bestows what she has received upon the rest of the world. One views Yesod above Malchuts when ascending the sefirot in meditation.[1755] When Malchuts is above resting on Yesod, she calls Yesod, El Chai (Elohim Chaim), the living G-d, and the source of her creative energy. El Chai is the name of G-d associated with Malchuts looking down at her supernal spouse and represents the creative energy in process. She rests on the throne and prepares to bestow this energy as a blessing on all creation.

When Yesod is below, Netzah and Hod are in the 9th and 10th positions. When Yesod is above, Netzah and Hod are the 7th and 8th. In the former Netzah and Hod represent a preliminary energy to ascending the sefirot. In the later case, Netzah and Hod are traversed after already ascending into the tree. Both configurations are reasonable. I have also traversed the tree with the sefirot in the Bahir positions. This meditative ascent begins by ascending into the sky, the shamayim – heavens, the source place of prophecy.

17.4 Fifty Gates of Understanding

I posted the following response to a discussion on the meaning of the 50 Gates of Understanding.

From: (Jeff Spiegel)
Newsgroups: alt.magick
Subject: Re: 50 Gates of Understanding
Date: 8 Jun. 1994 04:45:28 GMT

My own knowledge of this subject is based on the biblical writings and
commentaries. The 50 gates are really 49 days or 7 weeks of self-elevation
and self-evaluation (followed by one day of prophetic revelation)
that the Israelites strove for from the time of the Exodus from Egypt until
the time they received the Ten Commandments at Mt. Sinai. It is said that
all of Israel experienced prophecy at this time and heard the voice of
G-d (Kol Hashem) declare the first two commandments.

How is it possible for an entire nation to be able to experience prophecy?
This is the secret of the 50 Gates of Understanding.

Being worthy of receiving prophecy requires character improvement. There
are 49 aspects of character that the Israelites worked on developing
while they wandered in the dessert of Sinai. These aspects correspond
to the combinations of the 7 lower sefirot which are called midos or
character qualities from the Hebrew.

The counting is done backwards from the highest level to the lowest since
prophecy is energy transferred from G-d to man.

Hesed – kindness - Abraham (epitomized quality)
Gevurah – judgment power - Isaac
Tiferets – beauty - Jacob
Netzah – victory eternity - Moses
Hod – thankfulness - Aaron
Yesod – foundation - Joseph
Malchuts – kingdom - David

Shavuot – the day of the giving of the Ten Commandments, the revelation
and prophecy. (Pentecost)

Hesed in Hesed 1. study
Gevurah in Hesed 2. attentive listening
Tiferets in Hesed 3. orderly speech
Netzah in Hesed 4. understanding
Hod in Hesed 5. intuitive insight
Yesod in Hesed 6. awe
Malchuts in Hesed 7. reverence

Hesed in Gevurah 8. humility
Gevurah in Gevurah 9. joy
Tiferets in Gevurah 10. purity
Netzah in Gevurah 11. attendance on scholars
Hod in Gevurah 12. debate with colleagues
Yesod in Gevurah 13. discussion with students
Malchuts in Gevurah 14. deliberation

Hesed in Tiferets 15. knowledge of the scriptures
Gevurah in Tiferets 16. moderation in business affairs
Tiferets in Tiferets 17. moderation in worldly affairs
Netzah in Tiferets 18. moderation in pleasure
Hod in Tiferets 19. moderation in sleep
Yesod in Tiferets 20. moderation in conversation
Malchuts in Tiferets 21. moderation in frivolity

Hesed in Netzah 22. patience
Gevurah in Netzah 23. good nature
Tiferets in Netzah 24. trust in the sages
Netzah in Netzah 25. uncomplaining acceptance of suffering
Hod in Netzah 26. knows his place
Yesod in Netzah 27. is content with his lot in life
Malchuts in Netzah 28. limits his words

Hesed in Hod 29. does not claim credit for his achievements
Gevurah in Hod 30. is beloved
Tiferets in Hod 31. loves G-d
Netzah in Hod 32. loves mankind
Hod in Hod 33. loves acts of charity and kindness
Yesod in Hod 34. loves straightforwardness
Malchuts in Hod 35. loves admonition

Hesed in Yesod 36. shuns honor
Gevurah in Yesod 37. is not conceited with his learning
Tiferets in Yesod 38. does not delight in dictating decisions
Netzah in Yesod 39. shares the burden of his fellow man
Hod in Yesod 40. and judges him favorably
Yesod in Yesod 41. directs him to the truth
Malchuts in Yesod 42. and to peace

Hesed in Malchuts 43. is composed in his learning
Gevurah in Malchuts 44. asks pertinent questions and answers to the point
Tiferets in Malchuts 45. listens and adds to his learning
Netzah in Malchuts 46. studies in order to teach
Hod in Malchuts 47. studies in order to practice
Yesod in Malchuts 48. increases the wisdom of his teacher
Malchuts in Malchuts 49. Notes accurately what he has learned
Shavuot 50. Quotes a thing in the name of the person who said it

These teachings on character development are taken from the "Sayings of our Fathers 6:6".

The secret to understanding the correspondences is to recognize how the respective patriarchs perfected these character traits in their lives.

1. Abraham learned all he could of G-d and lived a life of kindness sharing this knowledge.
2. Isaac always listened attentively to his father.
3. Jacob never spoke hastily but was a master of speech.
4. Moses gained the highest level of understanding possible and was able to speak to G-d face to face.
5. Aaron had intuitive insight for making peace between people.
6. Joseph’s awe of his father Isaac, kept him from falling into sin with Potipher’s wife.
7. David’s reverence for G-d led him to compose the T’hillim, psalms of praise.
8. Abraham had humility before every guest. (Genesis 18:2-5)

And he lift up his eyes and looked, and, lo, three men stood by him:
and when he saw them, he ran to meet them from the tent door,
and bowed himself toward the ground,
And said, my lord, if now I have found favour in thy sight, pass not away,
I pray thee, from thy servant: Let a little water, I pray you,
be fetched, and wash your feet, and rest yourselves under the tree:
And I will fetch a morsel of bread, and comfort ye your hearts;
after that ye shall pass on: for therefore are ye come to your servant.

9. Isaac took much joy in his life with his wife children, overlooking their faults, and seeing only their good. (Gen. 25:28)

And Isaac loved Esau, because he did eat of his venison: but Rebekah loved Jacob.

10. Jacob achieved purity that which none before him could achieve, and was worthy that all his
children would be part of Israel.
11. Though Moses led all of Israel, he attended to his father-in-law Jethro as a scholar listening to him and appointing judges throughout the nation.
12. Aaron debated his colleagues and gave into their wishes leading to the golden calf.
13. Joseph was a teacher for his discussion with students. He taught all of Egypt and his brethren and his children and their children to follow the laws and dream the will of G-d.
14. David was deliberate in action securing the boarders of Israel and Kingship and preparing the way for the construction of Solomon’s Temple.

15. Abraham’s knowledge of the Torah was so great that he revealed the Book of Creation that which bestows kindness and truth.[1756]
16. Isaac avoided excess business dealings, and at the end of his life was judged favorably, and blessed his sons in truth.
17. Jacob abstained from worldly affairs and was rewarded with physical beauty and truth.
18. Moses abstained from pleasure with his wife in order to be ready to reveal Hashem’s truth.
19. Aaron had little time for sleep as he spent his nights dissolving arguments of couples with the truth.
20. Joseph circumcised his lips by only speaking after careful thought in truth.
21. David accomplished the writings of the Psalms and his victories all due to moderation in frivolity.

22. Abraham had tremendous patience trusting that G-d would fulfill his prophecy and grant Sarah and him a son. Without mentioning a word he held his patience to the very moment of the sacrifice of Isaac.
23. Isaac was known for his good nature and was at peace with his neighbors in Israel.
24. Jacob went to study in the yeshivas of Shem and Eber, trusting in the sages, when he fled from Esau on his way to take a wife from the daughters of Laban. He also followed the will of his parents who were also his sages.
25. Moses, belittled by his people for his choice of wife, or other mumbling defended the House of Israel and was uncomplaining and accepted the suffering.
26. Aaron knew his place was to be high priest of Israel, which was a place to serve all Israel.
27. Joseph was content with his lot in life whether shepherd lad, dreamer, prisoner, servant, or viceroy of Egypt. He possessed an inner contentment from his visions on high.
28. David obtained kingship by limiting his words of slander and criticism. This was especially important while in the public eye.

29. Abraham claimed no credit for his achievements, but all was from G-d.
30. Isaac was beloved by the people of the land of Caanan since he was friendly, displayed gratitude, and was carefree with his neighbors. This also led him to love his son Esau and his wild spirit.
31. Jacob’s love for G-d brought him to Bet El, the house of G-d, where he beheld the angels ascending and descending. His love for G-d taught him to the importance of peace for to love G-d requires an environment without anger and hatred. He encouraged peace with his neighbors, his wives, between his children, and he pursued peace with his brother.
32. Moses’s love for G-d brought him to a love for people.
33. Aaron displayed acts of charity and kindness his whole life sometimes beyond measure by fashioning the Golden Calf.
34. Joseph was straightforward in every action of his life. As a child his straightforwardness got him into trouble as he spoke his dreams. Even when he was testing his brethren, his straightforward side eventually burst forth as he told them his true identity.
35. When David was being cursed as he left Jerusalem with the impending attack from his son Absalom, the head of the Beis Din (supreme court) called him every dirty name. His general, Yoav wanted to kill him for the way he spoke, but David said let him speak for G-d told him to curse me. David saw admonition as always a means for correction. Similarly when he receives the admonition of G-d through the prophet Nathan for his actions with Bat Sheva.

36. Abraham after his victory over the five kings, rescuing his nephew lot, refuses any honor or reward that the Kings of Sodom and Gomorrah offer.
37. Isaac shows no conceit in his learning, simply following the teachings of his father Abraham.
38. Jacob as head of the seventy member house of Israel never showed delight in dictating decisions as he was aware that every decision that pleases one displeases another.
39. Moses carried the burden of the whole house of Israel by answering their disputes in righteousness. Sharing the burdens of your fellow man means placing oneself in their position and not reacting spitefully to an inconvenience. For example, if a loud truck privately owned by a couple begins unloading and loading cars in a nearby parking a lot, one should look for a way to assist them instead of criticize them for the noise. If the president of the shul hints at the need for more tzedakah even though you may already be a large contributor, prepare a contribution instead of a contrary word.
40. Aaron always judged Israel favorably before G-d.
41. Joseph always directed his fellow with truth, never deceiving his path.
42. David established peace throughout the Land of Israel and with this in mind named his son Shlomo (His peace).

43. Abraham spent his years studying Torah in the fields, with others, and in his tents taking time composing his learning of the One G-d.
44. Isaac asked his father only pertinent questions and gave answers to the point. (Gen. 22:7)
And Isaac spake unto Abraham his father, and said,
My father: and he said, Here am I, my son.
And he said, Behold the fire and the wood:
but where is the lamb for a burnt offering?

45. Jacob spent his life listening to his mother, to G-d, to his wives, and to his children. Jacob learned more than all the patriarchs before him and merited that all his children are complete following the Torah.
46. Moses learned all he could in order to teach the people.
47. Aaron learned all he could in order to be an example of practicing the commandments.
48. Joseph increased the wisdom of his father Jacob, his teacher.
49. David recorded his experiences in his Psalms.

17.5 Sefirot Colors and Lights [TABLE]

Each sefira associates with a different color. One may visualize these colors during meditation for enhancing the realism of a vision. When one adheres to the authoritative associations, the vision comes in loud and clear. During a meditation, this is similar to tuning a radio station to eliminate the static noise.

In addition to colors, the “Gate of Kavannah” describes eight qualities of light.[1757] Here is the description of the Crown:

Above it is the Crown. This is the light that crowns the desires of the mind and illuminates the paths of the imagination, enhancing the radiance (zohar) of the vision. This light has no end, and it cannot be fathomed. From the glory (Kavod) of its perfection comes desire, blessing, peace, life (chaim), and all good (tov) to those who keep the way of its unification.

The Light Quality in the following table is from Rabbi Azriel of Gerona’s Gates of Light.[1758]

Whoever fixes a thing in his mind with complete firmness, that thing becomes for him the principle thing. Thus, when you pray and recite benedictions or [otherwise] wish to direct the kavanah to something in true manner, then imagine that you are light, and all about you is light from every direction and every side, and in the midst of the light a stream of light, and upon it a brilliant light, and opposite it a throne, and upon it the good light ... And turn to the right and you find [there] pure light, and to the left and you will find an aura, light of the glory, and around it the light of life. And above it the paths of ideas, and brightens the splendor of visions. And this illumination is inexhaustible and unending.[1759]

Rabbi Joseph Tzayach devoted himself to understanding how to ascend the sefirot by knowing their colors, which are in the table below. The Ramak, Moshe Cordovero, explains further how to use these colors.[1760] In summary, the approach is to meditate on or wear the appropriate colors that are associated with the particular sefira in order to manifest the quality of the sefira. Hence, white brings mercy from Hesed and red judgment, but possibly wealth from Gevurah, etc.

Table 17-6: Sefirot and Colors
Light Quality
Names Of G-d

Concealed Light
Ayn Sof
Keter – crown,
will, or desire
blinding invisible light
Ehyeh asher Ehyeh
Hochmah – wisdom
a color that includes all colors

Binah – understanding
yellow and green

Hashem (Elohim)
Hesed – kindness
white and silver
Tov – Good
Gevurah – judgment,
red and gold
Nogah – Glow
Tiferet – Beauty
yellow and violet
Kavod – Glory
Netzah – eternity,
victory, prophecy
light pink— the color
of the upper eyelid
Bahir – Brilliance
Hashem Tzavaot
Hod – thankfulness,
acceptance, prophecy
dark pink— the color
of the lower eyelid
Zohar – Splendor
Elohim Tzavaot
Yesod – righteousness
Chaim – Life
El Chai, Shaddai
Living G-d
Malchuts – kingdom,


Why is the light of Keter called a blinding invisible light? Blinding, since no objects can be seen in this place. Invisible since the light does this without being seen. Light, since the vision is clear.

The color of wisdom includes all colors, for wisdom includes all knowledge in its synthesis. Yellow is associated with illumination and green with fertility which together represent the understanding of Binah with the fertility of the mother Partzuf. White and silver are traditional associations with kindness, red and gold associate with judgment. The sefirah of Tiferet illuminates the truth, yellow, and holds the mysteries of Torah, violet.[1761]

The light pink and dark pink colors of Netzah and Hod are the colors of the upper and lower eyelids, which symbolize the experience of prophecy, i.e. sunlight shining through ones closed eyes. The orange of Yesod is the color of righteousness that is based on the discipline of Gevurah, red, with the illumination of Tiferets, yellow, and the prophecy of Netzah and Hod combined, pink, which together is Orange.

Kingship is blue, i.e. royal blue. Blue is also the beginning like the color of the sky. Malchut is the first sefirot one enters to approach the heavens.

Meditation 17-2: Color
You are entering an enchanted garden.[1762] As you walk in you notice how the flowers smell around you and how they feel. In front of you is a small pond, a pool of water and on the surface you see the color green. As the green enfolds you feel it and sense its true nature. Green helps things grow into abundance through envy, which motivates all life. Sense the different shades of green. Feel the beauty of light green and the purpose of darker shades.

As you look further into the pool you see the color blue. Blue is like the sky overall things filled with truth. Sky blue is the color of beginning. Blue is the color of God’s presence, the Shechinah.

Shift your assemblage point[1763] into the color purple. Purple is mysticism and royalty. Visualize blue and white garbs laid upon your body with a crown upon your head. Before you is your castle and within is your greatest treasure room. Proceed towards the room. When you reach the door, you notice that you have a key in your hand that will open it. Inside there are stacks of gold coins and other monetary treasures. Nevertheless, seek out the greatest treasure in the room. It might be a large ancient book upon a pedestal. Feel free to open the book to a particular page. Imagine what you see on the page. It might be a single letter like the letter caph. In the Book of Creation, caph signifies life. From hear we learn that the greatest treasure in the world is life, just to be alive.

Visualize the color yellow and become one with it. Feel it all around yellow. Yellow may represent the intellect and illumination of ideas. Yellow overwhelms all personal deceptions. It may dissolve the delusions of ones own identity and hence, there may be dissonance in remaining in its healing glow.

Shift into the color orange. Orange is sensuous and relaxing, succulent like an orange. Orange nourishes the emotions and calms the nerves and is regenerating for the body and soul.

Now move out of the colors and back into your enchanted garden. Proceed out of the garden and back to the presence of body feeling renewed. Take with you the gifts of the colors and their lessons. Open your eyes.

The Gates of Kavanah[1764] present the lights in order of encounter:

In a prophetic experience, one must first overcome the Klipah Nogah, a fragment of the broken vessels in oneself. After repairing the vessels, one becomes a vessel for the higher lights.

Table 17-7: Azriel of Gerona’s Lights
Concealed Light
Cannot be seen, without boundary or end
Ayn Sof – Keter
Desire of the mind
Keter – Hochmah
Tiferet – Malchut

I explored these ideas in the following meditations:

Meditation 17-3: Ascent to Mt Moriah through Azriel of Gerona’s Gate of Kavanah
Review the associations of light and color with each sefira during the day.[1765] The color associations are of background value. The light of Chaim assists in entering Yesod, but El Chai is the main gateway. The goal of the session is to visit the sefirot Netzach — Hod, and Hesed.[1766]

In the realm of Yesod, three white angels form a circle, providing the first level of purification.[1767]

I focused on the light above to the realm of Netzah and ascended there. Before my eyes was the Mountain of the Lord with dark clouds at its peak. I saw a line of souls heading up the mountain. This was like Mt. Sinai in the world to come but one of the souls told me that they were all permitted to climb the mountain without fear of death. As I climbed, I saw a light on the mountain. This was like the burning bush that Moshe rabbenu had seen. When I got closer, a voice told me to come closer still. The color of the fire was orange in the middle with darker shades lower. The flame was not hot. A voice spoke, “This land where you stand is Holy, remove your shoes from here.” I complied spiritually. The Voice spoke again, “I am the G-d that took you out of Egypt. I am the G-d of Avraham, Yitzhak, Yakov, Yoseph, Ephraim and Manesseh.” I asked the Lord what shall I do to serve you. First, I was told to pick up six stones in front of me and position them in the shape of a Magen David. After placing the stones, a line of light sealed them and an angel of immense height rose out of the flame. He called himself Metatron, an angel most high that shields us from the direct light of Hashem that no one can withstand and live.[1768]

Metatron said, “When all our people feel a closeness to G-d through these ways, the world will be united” He said teach out of your heart. As the angel returned, I too came off the mountain and rose higher towards the world of Hesed.

Hesed is the world where some of the light of Tov has been saved for us. There I beheld the tent of Avraham in the midst of the desert. It was black but open from all sides. I saw a white light upon me, and a soul mate beside me . Avraham came out to greet us and brought us into his tent. He said when he met us that he would provide us with food and water for cleaning and that we should come with him. In his tent he told Sarah to prepare food; that there were guests here. Afterwards, Avraham said we would travel, just him and myself. We took preparations and he began leading us towards a mountain. As we got to the top, I saw there was an opening that looked downward. As I gazed inside there was a bright light. The opening was covered by a large rock and he said, this is where one enters to descend into the Merkavah. This is the same place as the Akeidah and the Temple Mount that is Mt. Moriah where the Lord appeared. I began to descend into the mountain. It was somewhat scary and there was brightness all around. At this point my subconscious faded and I woke up.[1769]

(This vision was completed at another time.)

Meditation 17-4: Descent into Mt. Moriah
Descent into Mt. Moriah – February 23, 1994

I envisioned four angels[1770] lifting me while on my back looking upwards. The first two sons of Aaron rose in this manner as a thanksgiving offering to Hashem completing the Tabernacle.

  1. In Malchuts I beheld the Circular Ladder, which is the Tree of Life. All may climb the Tree from any direction, hence its circularity.
  2. In Yesod, I saw a beacon of light, flashing out messages. I turned to my right and then retreated to the left encountering Aaron in Hod.
  3. “What bothers you” was a question I heard from Aaron. I responded, “Nothing, everything is like a blessing from Hashem; what could possibly be on my mind.” Aaron blessed me with the Three Fold Blessing.
  4. I rose as a comet of light into Tiferets and descended into a cave under the Temple Mount. There in a large hall I saw a table and resting upon it was the Hoshen, the breastplate that Aaron wore with the 12 stones of light. The Urim vThumim was in a fold behind the plate being the true source of the light. I asked is it true that there is only one G-d. First, the stones lit up to form the shape of the Yod – י. (The tip of the Yod is the singular point of Keter. I asked again and only a single stone lit up; as D’varim 4:35 states ki Hashem, Hoo Ha elohim ayn od melvado – the Lord He is G-d there is none else beside Him. I asked where the Ark of the Covenant rests and all of a sudden the room lit up with a myriad of points of light and I saw an entrance to another chamber.
  5. I proceeded with Uriel leading the way. There before us were two large golden angels shielding the way to the Ark of the Covenant. They were the Cherubs or Cherubim. As we tried to go forward, they stopped us saying, “he who is not clean may not approach the Ark.” At this point a robe of point lights was lowered upon me and I felt myself cleansed again. As the Cherubim continued to resist, I spoke up and said, “The contents of the Ark are given unto man. The commandments and tablets within are for us not the angels.” I commanded, they parted and the ark curtains opened.
  6. I lifted the tablets out.

Meditation 17-5: The Burning Bush That Does Not Burn
The Burning Bush That Does Not Burn – Jan. 8, 1997 – 7:30 PM – Rosh Hodesh Shevat
Ira led the meditation:
First we envisioned the angels all around us and proceeded with the descent of the Shechinah over and through our bodies, burning away all impurities. Ira asked us to visualize ourselves in a meadow with flowers on a trail. We were walking up the trail towards a mountaintop and saw various shrubs. At one point we came to a place where we had to remove our shoes to cross. Beyond that line was the burning bush that the fire would not consume.

Now I will describe my own personal experiences:
I lowered my head down toward my knees, relieving all stress and tension. I had two questions, which I set as my goals at the beginning of the meditation. They were:

  1. What is the secret to achieving complete repentance without backsliding?
This can only be obtained by practicing complete forgiveness of everyone around. Achieving a pervasive attitude of forgiveness such that one never holds a grudge against others will prevent backsliding into an original sinful pattern.

  1. What else does the 42 letter name of Hakodesh Baruch Hu direct?
There are 7 groups of 6 letters. One point to note is the number 6 associates with the letter vav and the Partzufim of Ben, which is Zer Anpin, or the supernal son. Together they represent the 6 directions in the Universe and the active aspect in life.[1771]

After this point I found myself in the meadow and felt particularly happy with the beauty of a warm spring day. I visualized this meadow, which appeared as a place I visited on Mount Shasta—a spiritually inspiring place. Walking up the trail we ascended the mountain. Ira told us that the trees turned into shrubs as we ascended. In the distance I saw a burning bush. As I approached I heard a voice in my head saying, “I am that I am. I am calls you.” I wondered what was the source of the non-consuming fire in the bush. In my mind I heard that the fire is from the Plane of Fire, driven by an elemental angel. The fire is a spiritual fire and its secret is contained in the pathway connecting Hochmah-Wisdom and Binah-Understanding on the Tree of Life. This path brings together the supernal father and mother resulting in Daat-knowledge. This True Knowledge is the knowing of G-d and is the byproduct of learning Torah. This knowledge is not the Torah, but like a flame resting on a candlewick is sublime and a byproduct of the formal knowledge and rests in the heart. In the heart from the word lav – לב are the 32 paths of wisdom. Gaining this True Knowledge is the byproduct of learning Torah. By Torah I mean any Jewish work of spiritual elevation. Wisdom is associated with the supernal husband and Understanding with the supernal wife. When the two join, there is Daat, which is knowledge or the byproduct of Torah learning.

When the Israelites left Egypt, they journeyed 32 times before coming to rest in place where Aaron died.[1772] Aaron had mastered his own heart by always judging his people favorably. There are then 10 more paths mentioned to make 42 and these are the 42 resting places of the people of Israel when they left Egypt. This is a name of transformation, sometimes associated with the creation week. In these 42 journeys, the Israelites recreated their nation through movement that is change, which led to purification that led to cleanliness.

The secret to obtaining purity is “less is more;” less possessions, less money, and less spoils of life purify the soul to Hashem. The less one has, the easier it is to become pure of outside influences. Purity leads to cleanliness that is a high spiritual state enabling a person to burn clean all impurities and return close to Hashem.[1773]

Returning to the idea of supernal fire I saw the Staff of Moses as a branch off of the Tree of Life. The staff had a supernal flame around one end to those who could see the supernal fire. Around the other end were buds and blossoms like those found on the Rod of Aaron, indicating the staff was living. The Staff embodied the idea of knowledge and life like the burning bush that is never consumed.

One of the earliest texts describes the colors as the garments of the sefirot. Rabbi David ben Yehudah explains:[1774]

Text 17-7: Rabbi David ben Yehudah the Hasid
Rabbi David said, “One does not have permission to visualize the sefirot rather the first part that arrives for example, when saying “Magen Avraham” – Shield of Abraham takes one to Kindness –Hesed. Also “Honan HaDaat” – Gracious Giver of Knowledge takes one to Beauty of Truth – Tiferet. Therefore, one visualizes the world, taking oneself within the color of the first part that is the Hashmal – garment of the sefirah. For the Hashmal is the garment of the sefirah, in essence surrounding and surrounding, and afterwards one draws the Shefa – bounty, with visualization, from the ‘deep stream’ to the worlds even unto us, and this is the correct kabbalah – received from oral tradition.

Rabbi David ben Yehudah teaches a meditation to visualize colors during the prayer service. This is why Azriel of Gerona teaches this subject in the Gate of Kavannah, which is instruction for one’s intention in prayer. Joseph Gikatilla teaches that one may visualize color in the name Havayah during prayer:[1775]

Text 17-8: Rabbi Joseph Gikatilla on the Colors of Havayah
When you shall think upon something which points to the Crown – Keter and pronounce it with your mouth, you shall direct your concentration to and visualize the name Havayah between your eyes with this vocalization, with the Kamatz under all of the consonants, its visualization being white as snow. And He will direct your thought so that the letters will move and fly in the air, and the whole secret is hinted at in the verse, “I have set the divine name always before me.”[1776]

White as snow alludes to the teaching from Isaiah 1:18, “though your sins be scarlet they shall become as white as snow”. The Crown – Keter can not only undo the past but also change the past, present, and future. Keter releases a shefa that changes time and space since it is higher. Hochmah the memory of the past and Binah the plans for the future change. Similarly, Zer Anpin holds the six dimensions of space and changes with time since it is below. There is one day of the year in particular when all this occurs that is Yom Kippur—The Day of Atonement.

Text 17-9: Psalm 16:8
שויתי יהוה לנגדי תמיד כי מימיני בל-אמוט

I have placed G-d – יהוה before me,
For he is always with my right side
I shall not be moved (shaken, tottered, lose balance from the verb ימוט).

From here, we learn that one may meditate or pray with the Name Havayah before ones eyes. This will prevent one from falling into sin. Usually, one visualizes the Name in black. Occasionally, one may visualize the Name with the colors of the sefirot to manifest a particular energy or shefa from Hashem.

Rabbi Joseph ben Shalom Ashkenazi describes seeing Havayah in colored light indicates a prophetic experience:[1777]

Text 17-10: Rabbi Joseph ben Shalom Ashkenazi
The philosophers have already written on the issue of prophecy, saying that it is not improbable that there will be a person to whom matters will appear in his imaginative faculty, comparable to that which appears to the imaginative faculty in a dream. All this while someone is awake, and all his senses are obliterated, as the letters of the divine name in front of his eyes, in the colored lights. Sometimes, he will hear a voice, a wind, a speech, a thunder, and a noise with all the organs of his hearing sense, and he will see with his imaginative faculty with all the organs of sight, and he will smell with all the organs of smell, and he will taste with all the organs of taste, and he will touch with all the organs of touch, and he will walk and levitate. All this while the holy letters are in front of his eyes, and its colors are covering it; this is the sleep of prophecy.

The phrase colored lights – מרואות הצובאות has colored – צבע spelled with an Aleph instead of an Ayin. Ayin alludes to idolatry since visualization of colors might lead in this direction; hence, there is a warning against looking at a rainbow. Joseph ben Shalom Ashkenazi distanced the word from this meaning by changing the Ayin to an Aleph since here one is visualizing the Name of G-d.

17.6 Sefirotic Worlds [FIGURES]

Meditation 17-6: Ascending the Sefirot

Star of Light – Jan. 1, 1993 – 6 PM
I had been reading ‘Meditation and Kabbalah’, Gates of Light – Shaarey Orah, Page 128 by Joseph Gikatalia and the Songs of Ascent – Shir Amalots in the Psalms.

Figure 17-6: Hypnotic Experience of Ascending the Sefirot


Vision of Malchuts
Entered realm of Malchuts, invoked the name, Adonai for the light to be revealed. I felt a funnel descending upon me. Whenever I searched for the light above, I would locate the next higher level. In this manner, I ascended the sefirot. The ascent was strictly through the central column while the descent took the longer route through all the spheres.[1778] When I sought the source of light in Malchuts, I noticed a bright beam pouring in from above. I positioned myself in the beam and willed to be brought into the realm of Yesod. I invoked the name of Hashem [El Chai] and I ascended in the beam of light through a small hole at the top.

Vision of Yesod
As I passed through, I was amazed to see the world of Yesod. Here there are tall angels working hard away. There was a palace here. The Hebrew word for palace is Hechel that has the same gematria value as Adonai:

heh 5 + yod 10 + caph 20 + lamed 30 – היכל = 65 = aleph 1 + dalet 4 + nun 50 + yod 10 - אדני

I was very small compared to the height of the angels, many of whom I could not see the tops of. One of the angels lowered his hand and picked me up. He asked, “What do we have here?” I said my name was Yoseph and that he should put me down. “Yoseph the righteous one. We shall use you to light our world for the patriarch, Yoseph symbolized the world of Yesod.” The angel put me in a high place and I became a five-pointed star of light. I said I couldn’t stay here for I have business on high and I began to pray. I said I must fulfill further mitzvoth in the physical world and I must ascend higher to beseech the Lord's will. Two angels came down beside the shining star and grabbed each of my arms. They were Gabriel on my left and Michael on my right. As they lifted me Gabriel looked down upon me and I looked upward. They lifted me out of my body like a white translucent spirit leaving its body and we headed upward towards Tiferet, the place of Gan Eden [Garden of Eden].

Vision of Tiferet
I could feel the warmth of the light above basking on me as the angels lifted me higher. Eventually, we passed through a hole in the top and there I beheld the Garden of Eden. Such a forest with bright light and lakes and wonderful grass as can only be glimpsed in our world. The souls of Adam and Eve came forth to greet me. They were in ethereal white bodies and they were holding hands. Only the strength of the angels kept me up in this world. I beheld the Tree of Life on my left and the Tree of Knowledge on my right. They wanted me to stay and I stayed awhile out of respect for the avot – ancestors. Finally, I said I must ascend higher for I have a request that I must present in the realm of G-d's Will. I called upon the name Ehehyeh and the angels returned to lift me higher to the source of the light of the world of Gan Eden.

I will raise him up because he knows My Name. (Psalm 91:14)

Vision of Keter
As I slipped through the hole and into the world of Keter, I found a gray light not like the white light of Eden. In this gray world, I stood upon an impenetrable floor of blackness. Here is the world where G-d's will takes form.

Meditation 17-7: The Third Temple

Ascent to the Temple – July 24, 1996 – Erev Tish B’Av – 7 PM

Figure 17-7: Temple

July 24, 1996

Erev Tish B'Av

7:30 PM

Temple Ascent


I attended the healing meditation at Beth Shalom. I arrived and Ira was outside watering the Roses. I volunteered to pick up all the trash that had been deposited amongst them. This opportunity led to the vision as well as powerful chanting from Ira. I washed my hands after the work and we began listening to Ira's tapes and humming a Ningun. I listened mostly until the end, when I participated at last with a touch of the tune of Aicha – Lamentations on my lips.

Attending the meditation was Rita at my right, Monte at my left and Ira in front of me. Rita, earlier, showed me a work by Reb Nachman called, "The Empty Chair." We discussed several positive anecdotes. During the evening service at Am Echad, I remembered all the details of the vision.


4 Angels

Ira brought down the 4 angels and I saw them vividly this time: Michael on the right in silver light; Gavriel on the left in gold light, Raphael behind in the color of green, and Uriel in front in white-yellow light like the Sun. I thought of a story that I read about the temple. After the destruction when Rabbi Gamliel was leaving, a peer of his looking at the temple saw a fox dwelling therein [Lamentation .:.] and commenting woe is us for having seen the temple occupied by animals now. Reb Gamliel commented it is not so. "I see only that G-d's prophecy concerning the destruction of the temple has come to pass and now I know just as this prophecy has been fulfilled so will the prophecy concerning it being rebuilt come to pass."


Michael and Gavriel lifted me overhead and pushed me above themselves directly up and through a white cloud before the base of the Third Temple. It loomed before me like in drawings except that there was a tower in the rear of the structure. {Include drawing here} The tower rose from the roof to a pointed top like a steeple. I explored the grounds and discovered 2 huge court yards in the back. One housed a great Etrog tree corresponding to the Tree of Life (on the left looking from the West). The other was a pomegranate tree for the Tree of Knowledge of Good and Evil.

The top of the tower was made of glass and inside was a study with wall-to-wall books. At night the ceiling would open permitting the one within to gaze directly at the heavens and contemplate the stars. I saw a person pondering in this room over a Sefer – book and realized him to be the Messiah.


The first thing I noticed is that he was standing with one of the arms of his glasses dangling in his mouth contemplating a book. He did not have a beard. While his intellect was not extraordinary, his wisdom was granted from Hashem and he was able to answer any spiritual question put forth to him. I asked him a few questions:

"the question is not one of time at all for in each moment we can choose to love G-d with all our heart, soul, and might and be lifted away from this."

Ira mentioned that it was Tish B'av the time when the 1st and 2nd temples were destroyed. He said we should view our body as a temple and this replaces what was lost. [This is similar to the idea that our prayer service replaces the sacrificial offerings that were carried out in the temple.] I tried to see how the Moshiach standing in the future temple saw the previous temples. I saw in his mind (this is possible in the hypnotic state) the temples burning and the people dying. A guiding intellectual reason that the burning of the temple was a Karban – a sacrifice that atoned for that generation supplanted mourning. [In the Kinot we read how the priests and prophets served with ulterior motives and l'havdil how King Josiah was brought down because of the sins of his kingdom while he himself was holy unto G-d.]

After the questions, I prayed for the well being of those present and their friends, and relatives. I began to see prayers ascending in a spiral out of the head of the Moshiach like a tornado going up into the heavens. I saw the image of the four of us ascending in the spiral. There was a female part of the moshiach, his wife. They had or would have a son as well. [In the trance state- past, present, and future may merge.]

At this juncture I made one more request. [The Nach rabbi said that we should make a list of all our requests to Hashem and repeat them daily. Even the little requests should be said for Hashem. We should also meditate for 20 minutes a day and that this was a powerful way to change our lives.]

My request was to see Abraham again. Here I learned another technique of ascending the sefirot. The moshiach tilted his head to the ride and directed his consciousness toward the sefira of Hesed which is to the right and above Tiferet, the heavenly temple mount. With his thought I began the ascent. Ira began chanting at this point and I brought him up with me. We emerged upon a desert and I saw Abraham waiting for us. I shook with a brief spiritual chill from Ira's chanting. Abraham pointed and I looked up to behold an angel like myself ascending to the place of G-d where prayers are received. The angel said he was carrying my requests and the requests of others I had prayed for to higher levels. He was extremely beautify, straight forward in speech, and of singular purpose like a chunky version of myself with small wings. [The chill indicated a separation of a small bundle of spiritual energy from myself which created an angel.] {add cross link to similar visions}

I was elated to see Abraham and greeted him with a hug. I said I missed you so much. Abraham is also my father's Hebrew name and I saw the likeness of my father in him as well. The patriarch was happy to see me and announced our presence to his wife. I asked what to do with Ira who was chanting away. He said it was fine, Ira was doing his thing and it was good. When we reached the tent, Ira was still chanting and Abraham sat down and began participating in Ira's meditation! The chanting was very good to Abraham as well! We continued the deep meditation until the end of the chanting. At this point Sarah brought out manna cakes from heaven as food to eat. The food had no physical taste but instead nourished and replenished spiritual energy of the soul.

At this juncture, Ira began to bring the meditation to a close since it was approaching 8 PM and time for Tish B'av evening services. I asked Abraham about the best way for descent. He told me to go down the diagonals from Hesed to Tiferet to Netzah across to Hod then to Yesod and Malchuts. I briefly saw the temple, Moshe on Mt. Sinai, Aaron at the base of Mt. Sinai, the surface rock of Yesod, and then found myself resting in the spherical cave of Malchuts. This was a fast effective grounding and I opened my eyes.


I told parts of the vision to the others, specifically the vision of the temple with the tower and moshiach's dwelling place. I said that the moshiach would be able to bear all the turmoil of the people by retreating to this tower each night and opening the glass ceiling to gaze out at the stars. This would renew him with inspiration and calmness each night. I told them of the first question I asked concerning when the loneliness and difficulty of people would end and how the answer was not in the future but in each one of us. Monte spoke up at this point about how we should view the temple inside us and how the holiness within is the answer. I told them of the encounter with Abraham and what he said about Ira and there was chuckling.

I reached Am Echad at 8:15 and the service had not begun yet. Once, evening services began I was reminded of all the points in my vision at different points in the service. It is good to daven each day; this too is a teaching of Nach that even meditation cannot replace.

Meditation 17-8: Gevurah

Gevurah – January 8, 1993 – 7 PM
  1. I read the 49th Psalm on the need to transform material wealth for spiritual purposes.
  2. Started hypnotic tape.
  3. The effect was different from the previous week. I had been feeling some financial strains and my mind was lower.
  4. I decided that I would go to the Sefirot of Gevurah, which I had avoided previously. After a slight entrance to the world of Malchuts, I uttered the name of Hashem associated with Gevurah, Elohim, and two angels came to take me. They were black and small in form differing from previous experiences. These were angels dedicated to bring one to judgment unlike white angels.
  5. The world of Gevurah appeared to me with walls of red and gold. Before me was a judge’s dais of dark wood. The setting was like a court and was being judged for the “crimes of my youth,” (Kohelet – Ecclesiastes ???) The name Elohim is judgment and the seal pictured below a form of prison with the letters at 5 points surrounding.
  6. The seal is like a pentacle.jkm065.png
  7. Meditations are safe even under such circumstances. One merely needs to will himself to the conscious state.
  8. Next day we read of the death of Yoseph, the last portion in Genesis.[1779] My prayer was stimulated by the idea that it is better to be accompanied by Elohim than to be alone in this world.
  9. memorized colors associated with meditations on the sefirot. There are two Josephs of significance here: Joseph Tzayach on the colors, Joseph Gikatalia on Shaarey Orah.

17.7 Transposed Tree of Life

I have been trying to determine what is the spirit that I sense when a loved one attaches to a man through the spirit of G-d. Whether while praying together, observing a commandment together, or just being encouraged to do what is right, She is there. This spirit of love is someone, not something, nor someplace. Who is She? She is the spirit of the feminine side of the primordial man, Adam Kadmon. She is not the Shechinah.

With the mystical messianic principle that each person contains a spark of the messiah representing the primordial man, we must acknowledge that this spark is both male and female for Hava had not yet separated from Adam. Thus, the messiah has a feminine spirit as well.

Who is the feminine messiah? Her spirit is in the beauty and solitude of winter, upon snow covered mountains amongst trees piercing frozen landscapes. Her spirit gives freely with flowing love and charity. Who is She?

There is an inverted image of the Tree of Life. In this image, Malchut or the place of Partzuf Nukvah is instead Partzuf BeN, the son of G-d. And his wife the daughter is the inverted image of Zer Anpin. Her name is Zera Anpin and she is the spirit of the feminine messiah. She has six sefirot composing Her. She turns the soul of anyone towards the joy of G-d. Hesed is feminine kindness. Gevurah is masculine strength. Tiferet is masculine Truth. Netzah is feminine eternal victory. Hod is masculine surrender and passiveness. Yesod is the feminine foundation of righteousness supporting Malchut – masculine kingship.

Above, Hochmah is feminine wisdom. Binah is masculine analysis. Keter is the Masculine Will of G-d.

The Transposed Tree of Life reveals the feminine messianic spirit that exists in us all. She is neither the Shechinah nor the Partzuf Imah (mother). One of her names is Zera Anpin that is the Partzuf or form of the six sefirot that compose her. Her other names are:

Together they spell Mashicha. There is a masculine spirit of G-d that descends to the world each Shabbat called Naseech, the prince, and he is Mashicha’s mate. The leanings of the sefirot are adjusted from Moshe Cordovero because we have two forms:[1780]

Table 17-8: Transposed Kabbalah
Feminine Will
Masculine Will
Masculine Wisdom
Feminine Wisdom
Feminine Understanding
Masculine Analysis
Masculine kindness
Feminine kindness
Feminine judgment
Masculine strength
Masculine Truth
Feminine Compassion
Masculine Victory
Feminine Eternity
Feminine gratitude
Masculine patience
Masculine righteousness
Feminine foundation
Masculine kingship

Keter in the Original is Feminine for the mystic who reaches this place feels the yearning for his thought to manifest into the Will of G-d. In the Transposed, Keter is masculine because the will is asserted from above as opposed to receptive in the Original.

[1704] Sefer Yetzirah The Book of Creation, Aryeh Kaplan trans., 1990, p.5
[1705] 32 paths of wisdom, the Mekubbal Website, Older sites which became are no longer online. The Internet Archive should have a version of this site at though upon last checking it was not indexed. The author David Alan Dillard had an order that differed from Aryeh Kaplan’s Sefer Yetzirah.
[1706] Rabbi Nachman said that revealing secrets from heaven may forfeit one’s children has vshalom.
[1707] The familiar Hebrew word is margish – I feel from the root regesh.
[1708] This is the technique of osteopathy.
[1709] The body’s wisdom is vast revealing our true needs in terms of fitness and nourishment. The body also tells us when our lifestyle or preoccupations are wrong through sickness. The body is also part of the soul from the word nefesh.
[1710] Sefer Yetzirah The Book of Creation, Aryeh Kaplan trans., 1990, p.298 transcribed originally by
[1711] Sefer Yetzirah The Book of Creation, Aryeh Kaplan trans., 1990, p.298
[1712] “Shaddai is a Mesopotamian word meaning ‘mountaineer’ and thus pointing to the might and awe-inspiring majesty of the deity.”—Biblical Archaeology, G. Ernest Wright, Westminster Press, p. 32
[1713] Living Waters, The Mei HaShiloach, A Commentary of the Torah by Rabbi Mordechai Yosef of Isbitza, trans. Betsalel Philip Edwards, p.93
[1714] Mt Olympus from my residence resembles a woman, lying on her back looking up to the sky.
[1715] See Text 10-6: Nachmanides on the Name—El Shaddai
[1716] Sefer Yetzirah The Book of Creation, Aryeh Kaplan trans., 1990, p.384, fn.16
[1717] Sepher Rezial Hemelach The Book of the Angel Reziel, edited and translated by Steve Savedow, p.37.
[1718] See The Seven Double Letter Paths
[1719] The Hidden and Manifest G-d Some Major Themes in Early Jewish Mysticism, Peter Shafez, SUNY Press, page 117.
[1720] Of the temple
[1723] The Israelites listened to G-d and became like the 70 date palms of Elimah worthy of their angelic counterparts in heaven. 12 springs, one for each tribe showing that each tribe hearkened unto G-d. Bahir 165, Kaplan, p.62.
[1725] Zohar where Leah associates with Binah and Rachel associates with Malchut
[1726] Jill Hammer “Omer Calendar of Biblical Women”
[1727] Bahir 96. Shaarey Orah Ch. 8.
[1728] Shaarey Orah, Chapter 8.
[1729] An Introduction to the Kabbalah, Moshe Hallamish, translated by Ruth Bar-Ilan and Ora Wiskind-Elper, p.135
[1730] Sefer Yetzirah 4:3, Kaplan, p.162.
[1731] Sefer Yetzirah, Aryeh Kaplan, page 166.
[1732] This is when one understands the needs of the community, but holds back from charity.
[1733] In the word is the commandment of G-d. This is the quality of the feminine letter Heh.
[1734] Vav, the six ways and six sefirot of Zer Anpin, shows that thought divides and understands.
[1735] That life must be lived with activity under the awe of G-d and wisdom to learn truth.
[1736] This is like a lady who makes a fence around her flower garden to protect its beauty from harm.
[1737] Hearing leads to generosity that is creativity, that too is truth.
[1738] Yod is to begin the action with discipline to serve G-d’s truth.
[1739] Coition under the laws of purity fulfills the commandment, “to be fruitful and multiply and replenish the earth.”
[1740] We can smell what is right and wrong.
[1741] Sleeps gives us rest to see clearly and rest gives us the clarity of thought to be victorious.
[1742] This confusion leads to anger, which is a source of evil.
[1743] Taste in righteousness is the sublime reward of eternal life and victory.
[1744] Psalm 104:4
[1745] MiChamocha – True Existence, Rabbi Shmuel Schneersohn, p.49.
[1746] The Elemental Planes – Shemini Etzeret – Oct. 5th 1996 -6 PM
[1747] See Meditation 8-8: Rosh Hashanah 5769 2nd Day Musaf – additional service
[1748] Kabbalah Tradition of Hidden Knowledge, Z’ev Ben Shimon Halevi, page 70. The Temple Mount symbolizes the four worlds of creation each with an upper and lower part. This is a minimum and applies to all planes of existence.
[1749] Identity, knowledge, and distance in the spiritual world are in terms of similitude.
[1750] This verse is near the beginning of the Amidah service.
[1751] I saw my past lives in other Yosefs before me, and my future path in marriage. I saw Malchah in the place of Binah and myself below her. I saw her spirit soaring upward like a white sparrow darting upward. I realized that it was the Jubilee of Binah that would set her spirit soaring up to Hashem and she would lift me in this flight of joy. I also saw the publication of the work, ‘Dancing with Angels’.
[1752] This vision completes the first 72 pages of ‘Dancing with Angels’ the name of the original manuscript.
[1753] Bahir 157 Aryeh Kaplan commentary, p. 176
[1754] Bahir
[1755] Shaarey Orah, Chapter 2.
[1756] Sefer Yetzirah
[1757] The Gate of Kavannah, Abraham Abulafia, Meditation and Kabbalah pp. 119-122, Aryeh Kaplan translator
[1758] The Mystical Experience in Abraham Abulafia, Moshe Idel, page 78 quoting Saar ha Kavanah.
[1759] From Idel quoting Scholem quoting “The Concept of Kavanah”, Noah J. Jacobs, pp. 172-173.
[1760] Pardes Rimonim, Moshe Cordovero, Meditation and Kabbalah, Aryeh Kaplan translated pp. 179-182
[1761] The violet is the lowest part of Tiferet adjacent to the dark and light pings of Netzah and Hod. Together they are the boundary of RaZ.
[1762] Feb. 14, 2006 at Cottonwood High School with an instructor whose mother’s mother was Jewish, and mother’s father was a catholic priest, and whose father is a mormon descendent.
[1763] The Assemblage Point is the Malchut of our body, the place where all shefa, all-light from above comes together in the final receptacle. This is the point that the astral body connects to when it travels the outer heavens. From this point our will moves the ethereal body through the inner heavens.
[1764] Meditation and Kabbalah, Aryeh Kaplan, pp. 119-122, 326. Jewish Theological Seminary Ms 1822:9 p 43a,b. Quoted in Shaarey Kedushah.
[1765] Meditation and Kabbalah, Aryeh Kaplan, pp 121, 181. Transcribed 7/11/96—torah learning, conversation, star watching at night inspire writing in the morning.
[1766] In the first few minutes of any hypnotic session, one should remind oneself of one’s goal.
[1767] Michael, Gabriel, Uriel.
[1768] 3 Enoch – The Hebrew Book of Enoch, Ktav publishing, 1973, page 115. “Metatron is the representative of the Holy One to individual men. ‘It was Metatron who showed himself to Moses and to the prophets, for עילת העילות did not show Himself to any man.’”
[1769] Lights – January 14, 1993 – 8:30 PM
[1770] Michael, Gabriel, Uriel, and Raphael.
[1771] The following ideas came after the meditation and are not significant.
Sunday is emphasized with Hesed by the letter aleph – א, which rules air and is the symbol of the first day of the week and the first day of creation.
Monday is emphasized with Gevurah by the letter resh – ר, which rules peace. This is the inner peace which comes by learning to forgive others which releases anger.
Tuesday is emphasized with Tiferets by the letter dalet – ד, which rules over seed. Hence Tuesday was twice blessed for the fruitfulness of the world and Tiferets is the place of the Garden of Eden.
Wednesday is emphasized with Netzah by the letter tzaddik – צ, which rules over righteousness. In this case Moses is the example of this righteous energy
Thursday is emphasized with Hod by the letter nun – נ, which rules over death.
Friday is emphasized with Yesod by the letter caph – כ, which rules over life.
[1772] Exodus – ytziat Mitzrayim – go out from Egypt – יציאת מצרים. The colloquial meaning is also about leaving a place or situation, specifically one that is negative bondage. Thirty-two is the gematria for heart in Hebrew.
[1773] After Isaiah’s meditation purified him a Seraph’s coal cleasned his lips: see Text 2-164: Isaiah 6:5 p.170.
[1774] Kabbalah New Perspectives, Moshe Idel, p.104. I translate the Hebrew text from p. 325.
[1775] Ibid. p.109 for Moshe Idel’s translation
[1776] Psalm 16:8
[1777] Kabbalah New Perspectives, Moshe Idel, p.105
[1778] In this manner, one ascends and descends the bimah – the podium in shul for an aliya. One takes the shortest route when one goes up in order not to delay the service. This is the “running” in the description of Jacob’s ladder. One takes the longer route upon returning to one’s seat in order to meet more people, exchange more yash hacoahs, and to spread the blessing of Torah to others. This is “returning” in Jacob’s ladder.
[1779] This was the Torah portion of the week.
[1780] See Table 5-4: Sefirot Leanings for Moshe Cordovero’s original leanings. Yesod must always lean opposite for they are physical/spiritual/sexual counterparts.

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