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19 Back To The Future

19.1 The Storehouses of the Future

There is a tradition that G-d took the first light of creation and saved it away as a reward in the world to come.[1803] The light created during the first day was not from the sun so where is it? “It is stored up for the righteous in the Messianic future as it says:”

Text 19-1: Light of the Moon as the Light of the Sun

Moreover the light of the moon shall be as the light of the sun,
and the light of the sun shall be sevenfold,
as the light of the seven days.
(Isaiah 30:26)

Where is this light stored? Proverbs 8:21 says:

My loved ones will inherit from there and I will fill their storehouses. אהבי יש ואצרתיהם אמל להנחיל

The Shaarey Orah reveals to us the key word is ‘there’ – Yesh – יש which has the value of 310 and refers to 310 storehouses of reward in the world to come and a tithe in this world. The Torah states that one should give a 1/10th of what one earns to charity. Hashem in his kindness tithes from the good stored up for us. G-d’s Name EL - אל, gematria 31, associates with the sefirah of Hesed – kindness. This is 1/10th of Yesh.[1804] The word Yesh associates with the presence of G-d, i.e. the ultimate reward:

åééëõ éò÷á îùðúå åéàîø àëï éù äùí áî÷åí äæä åàðëé ìà éãòúé
And Jacob awoke from his sleep and said truly there is Hashem in this place and I knew it not.
(Genesis 28:16)

The Hebrew word Yesh appears superlative since a better translation would read, “And Jacob awoke from his sleep and said truly Hashem is in this place and I knew it not.” Yesh is providing an additional emphatic thought. Yesh refers to something else that is stored away for us and experienced only fleetingly in our world. ‘Yesh Hashem – There’s Hashem’ is the highest reward in the world to come.

The 310 storehouses are said to have 310 guards in the world of Gevurah that prevent the bounty from descending.[1805] These guards were put in place because of doubt expressed by the Israelites in the desert:

Text 19-2: There are 310 Storehouses
Is there Hashem close to us or not? היש השם בקרבנו אם-אין

And the name of the place was called Massah-trying, and Meribah-strive,
because of the striving of the children of Israel,
and because they tried the Lord saying:
‘Is the Lord among us, or not?’
(Exodus 17:7)

HaYesh YHVH in our midst or AYN

The Shaarey Orah associates AYN – אין with absolute mercy and the highest sefira, since above Keter is the AYN SOF – without end. Yesh is the reward from Hochmah and is mixed slightly with judgment as it is held back. Why is it held back? “Know that if they had asked gently and nicely not in a petulant and quarrelsome manner, their request would have been appropriate.”[1806]

Meditation 19-1: A Nation of Priest Kings and Queens
Merkavah – July 10, 1993 – 9:30 AM

I played the letter ascension tape. After progressive relaxation I reached a deep trance state and began the ascent. I let my hands rise above my head coming together in the shape of an oak tree and I rose upward into this realm. I explored the cave somewhat but then rose higher into Yesod. I thought of the Living G-d, Almighty and saw the workings in the world of Yesod. All around angels were busy with their work transmitting and paralleling the work of our world. The tape directed me to a stream in a meadow. There I beheld a shiny object in the stream. I lowered my hand and it entered the cool water retrieving an amulet of a color like silver with a touch of gold. Upon the amulet was inscribed the letter heh, like the hand of G-d. I held the amulet in my right hand then rubbed it against my heart. It felt good. The angels Michael and Gavriel took me higher into Tiferets. There I floated alone through white clouds, which occasionally parted letting sunlight through. I made several rotations with my body enjoying the pleasures I felt. I had some battles with shards of evil as I wrestled to go higher.[1807] There were distractions and I rose to Hesed and then rose to a hidden plane finally descending back to escape from a questionable force who attacked my body. Earlier in Netzah an angel dangled me by my hair until I commanded him with the name of Hashem Tzevaot. He released me and became absolutely straight at attention. I told him to descend and help a particular person who was ill and was going in for an operation. I also prayed for a woman I knew that she should be able to have children. Eventually I ascended to the level of Binah. There I beheld the most beautiful angel I had ever seen. I saw her backside. With one arm held up to the heavens and one pointed down she was white with long hair and flowing white robes. There was a silent wind blowing past her. I rotated to see her front and beheld a face looking downwards with locks of golden curls beside it. I extended my hand and gave her the amulet I had found with the Heh. She took it and raised me up. I saw at the top of her upward hand, the end of a rod that was ornately engraved and yet the color of a grayish white. The light of the Almighty descended into this rod and out her hand pointed down. Occasionally she flung off small discs of light like small saucers in various directions transmitting G-d's energy in concentrated packets.[1808] Finally she began to rapidly rotate and ascended higher in a burst of light. I copied her, rotating and ascending in a similar manner. When I became aware of my surroundings, I saw above me the likeness of a man. He was wonderful to behold and there was an angel lowering a crown upon his head. The man did not want to be addressed as the Messiah. I thought of him as the anointed one instead. The crown of the angel passed all the way down his body and then up again and rested upon his head. From his eyes and crown came forth rays of light that made me feel warm and good. The Anointed took a small crown and passed it over my left arm leaving it there. My whole arm was purified with the crown or band. Eventually another was passed over onto my right arm. I began to feel purified. I asked the Anointed one whether he is the "staff that will come out of Judah and the rod from Israel." He was very humble and would not say. He held a staff in his right hand though and a rod in his left. I asked him what would become in the end of days. Things began to happen now. I felt a crown placed on my head and the staff and rod placed in my hands and I began to prophesy the words of G-d.

I beheld a nation of Priest Kings and Queens, dressed in royal robes, and dwelling in the light of Hashem. I felt myself placed on a throne and then lifted up to a point looking down into the Merkavah. There, I beheld the throne of Hashem. Upon the throne rested the most beautiful crown I had ever seen upon a purple seat. Around the crown was His Presence, yet without image or form. There were angels around the throne singing praises. I too sung praises from my height. Below, I saw the children of men approach and the angels parted for them. They were all regally dressed, fit to approach the King of Kings. They too sung praises. As I watched, someone beseeched the King on Tahiyas haNefesh, the raising of the dead.

The desire was turned into a soul that came before G-d. I was in the place of that soul during this vision. I was thanking G-d so much for the beauty of our world. I was thanking Him for the trees and animals and mountains and rivers and I said that all things praise your name forever and ever. I said how beautiful your world was and though this vision is truly majestic, your world in its humbleness was a paradise as well. I described how our world permitted us to separate the dross from the silver and gold so that we could stand here today. It was your world with your help that made us what we could be. I asked in a small voice and a small desire, if we could experience it once more.[1809]

I then beheld this new world that G-d began to form for us. It was much larger then our current world, large enough to hold all those that had died. And each of us was a king and queen having our own castle and mated with our true soul mate. A great sun illuminated the world, and all people knew that the Lord was G-d, the Lord is G-d, and the Lord will be G-d forever and ever. And Hashem put the laws in our heart and they were like a small candle and all the knowledge being revealed will be like the Sun in comparison. And we could learn the Torah all day long, and the teachings of the sefirot and angels, and Talmud, and all wisdom in this world and the structure of Hashem's higher worlds, and even science in all its depth will be permitted study.

For the earth will be full with the knowledge of Hashem as the waters cover the sea.
(Yeshayauh 11:9 )

And all peoples will be permitted to visit one another and talk of the secrets of Hashem and share warmth and love for one another and G-d. Ahavah, our love to Hashem has gematria 13. And Hashem's love towards us makes 13. Together they are 26, the gematria of the name of G-d. Also the gematria of echad – unity is 13. There are the 13 attributes of mercy by which our sins are forgiven.

And we will have desires that manifest new souls and children from soul mates. And the children shall all be born of praise and knowledge of G-d and these souls shall dance before Hashem. At the end of the vision I said Hallel: Halleluyah, Hallel, Hallelyah, praise G-d praise G-d, Halleluyah!

Slowly I opened my eyes and there was a whiteness before me, though it was my white shirt on a white chair blocking the blackness of my stereo, it was like a last parting gift for my eyes to rest upon something white and holy.

Meditation 19-2: Vision of the Year 6000 and the Year 7000
Olam Habah – May 22, 1994 – 9 AM

I played a taped called, “What hypnosis is like.”[1810] The future can never be completely known and is certainly within our freewill to change. The following vision represents trends that may change. We can make our world into an optimistic, sun shining place for G-d to dwell amongst us forever.

I sat on a throne and angels assembled at the legs of the throne, first at the left front, then the front right, then the right back, and finally the left back. They began to move me. At first I floated above this world gazing at the living places of my loved ones, then myself; and I knew that the presence of G-d was with me. I wanted to know about the connection of this world to the vision I had of the world to come – Olam Habah. I felt the joy that we have in this world again; how beautiful it is, the seas and mountains and flowers and sky above and stars in heaven, that this world is truly a gift shared between Hashem and us. We shall transform this world from its gehenom of sufferings into a place of love and joy and adventure between our spirits and the freedom of discovering the spirit of G-d.

Still, this is not the world of Olam Habah – עולם הבה – the world to come. I asked to be shown the future and the messiah to be. The year was 6000 by the Hebrew calendar, 2240 by the English. The world society is all linked by computer communication and there is a great celebration from the top of a tall building in New York. There a leader of the Jewish people is broadcasting a unifying song of joy to the rest of the world, a great ningun. All the world is listening many are singing, all feel connected. From the deserts of Africa to the peaks of the Andes, there is tranquility, peace and comfort. The skies churn at night and some can see spiritual lights in them but the physical world does not alter.

So I ask to go again into the future and now it’s the 7000th Hebrew calendar year or the year 3240 in the Gregorian. I do not see any Jews. Some are watching a broadcast from the year 6000, like in a museum. The world is now without faith, there are no Jews in this place that I can see. Again this bothers me. The technology is great. There are roads on all different levels connecting every place. In the year 6000 I saw electric cars of sleek design minimizing air resistance. The year 7000 had many places in giant enclosures for preservation or perhaps protection. I asked to see Jerusalem; surely there would be Jews. As my chair approached, I was astounded to see the Dome of the Rock still standing. There were large walls built up around it as if there was an attempt to rebuild the Temple without its destruction. How strange? People were viewing the sites like a museum. There was darkness around like a giant enclosure or could it be a spiritual void or perhaps just the darkness of an uncertain future that we may still improve.

I asked Hashem via the angels about the Jews, “Where are they?” My chair ascended upwards to the Garden of Eden where some still learned. The rest are in Olam Habah, a new spiritual world of utter joy and peace. G-d did not destroy this world after all, but still created a new place to put His chosen people. But what happened after the year 6000? There was a progressive loss of faith as people became absorbed with technology. There were less Jewish children being born into the world, as there were less Jewish souls, who had not reached their waiting place next to the throne of G-d in Beriyah. This still bothered me for more children should bring us closer to the coming of moshiach, so I asked to know the truth. I saw the kings of Israel on their thrones and each was the anointed hope of his generation as was the moshiach of the year 6000 as is the one today of 5754. {The other day I said that we must be ready to see the potential for moshiach in every person (Jew) and this will bring us to love for all fellow Jews}

I know that the Jewish people will not cease from this world as long as it is here, though I did not see Hasidim dancing or any other sign. Blessed be the Lord, G-d forever and ever, and through the Torah that is in our hands, we have revealed its meaning and hopes as taught by our sages. We shall never abandon our faith and love of You and Torah and Israel, Amen Selah.

Text 19-3: Zohar 1:119a on the Year 6000

R. Simeon discoursed on the verse: And I will remember my covenant with Jacob, etc. (Lev. XXVI, 42). ‘The name Jacob’, he said, ‘is here written in full, with the letter vau. For what reason? In the first place as an allusion to the grade of Wisdom, the realm where Jacob dwells. But the chief reason is because the passage speaks of the exile of Israel, intimating that the redemption of Israel will come about through the mystic force of the letter vau, namely, in the sixth millennium, and, more precisely, after six seconds and a half a time. When the sixtieth year shall have passed over the threshold of the sixth millennium, the God of heaven will visit the daughter of Jacob with a preliminary remembrance (p'qidah). Another six and a half years will then elapse, and there will be a full remembrance of her; then another six years, making together seventy-two years and a half. In the year sixty-six the Messiah will appear in the land of Galilee. A star in the east will swallow seven stars in the north, and a flame of black fire will hang in the heaven for sixty days, and there shall be wars towards the north in which two kings shall perish.

19.2 Immortality

This is not one of the principles of Maimonides, yet there is some basis to the idea in Torah. Overall the idea of a soul relates to immortality.

Text 19-4: Proverbs 20:27
The candle of the Lord is the soul of man, which seeks out all of the recesses within.
Another translation from the Kad Hakamech – ‘The Jar with a Meal’[1811] by Rabbeinu Bachya
The Soul of Man is the Lamp of the Eternal, Searching All Inward Parts

We have a divine soul, which helps remind us of our nobility.

Rabbeinu Bachya said, “This corresponds t the Sages’ statement:[1812] “The soul has five names: neshamah (soul), Yechidah (the unique one), ruach (spirit), nefesh (the vital one), Chaya (living being).”

19.3 Reincarnation


Take a counting of all the assembly of Israel by their families,
By their father’s houses, according to the number of all the male names,
By their reincarnations.
(Numbers 1:2)

Gilgul, which is from the word for wheel, refers to the recycling of past lives in each generation. Each of us contains a fundamental soul that is often a reincarnation. Attached to that soul are smaller portions of other previous souls that uniquely combine with the fundamental soul to create each unique being in this world. From this we learn that no person is entirely bad, but that we must work to rectify each part of our spiritual nature into a singular good person. For example, the person below contains 60% of the reincarnation of one principle person with 4 portions of 10% of other previous souls needing rectification from or to assist in the rectification of the ‘Fundamental Soul’. The ‘Lofty Soul’ attaches itself to the person to perform a mitzvah missed in past lives to help others.

Figure 19-1: The Multiplicity of the Soul in One Individual

jkm048.png

The five portions above combine into one unique individual with the soul existing on three planes of existence. The Nefesh is our physical body needs. Ruach is the energy and activity energy of our soul. The Neshamah attaches to G-d and is our divine spark. The previous incarnations of the soul select their primary residence in each of these three areas, but relocate daily based on learning and our actions. A person who does good deeds will bring the ‘Lofty Soul’ and ‘Extra Good Soul’ into the Nefesh and Ruach levels. The ‘Base’ and ‘Not so Good Soul’ become compressed at the bottom of the Nefesh and exert little influence. A person who does bad actions pushes the ‘Lofty’ and ‘Good’ souls to higher levels hiding their influence in our complete being while the ‘Base’ and ‘Not so Good’ souls occupy the majority of the Ruach and Nefesh levels, Has vshalom.

Text 19-5: Rabbi Ezra of Gerona

The righteous causes his unblemished and pure soul to ascend to the supernal holy soul, she unites with her and knows future things. And this is the manner in which the prophet acted, as the evil inclination did not have any dominion over him, to separate him from the supernal soul. Thus, the soul of the prophet is united with the supernal soul in a complete union.[1813]

The supernal soul in Hebrew is Nefesh Elyonah – Soul on High – נפש עליונה. The Arizal, Isaac Luria, knew a soul might have several past lives, whose actions are in need of repair:[1814]

Text 19-6: Description of Isaac Luria
The Master attained [knowledge] of all the sorts of art that exist—the art of physiognomy and chiromancy, the speech of the palm trees and of birds, of flames and of the ministering angels. He could read a man’s sins in his forehead and what soul was his, as well as what he had come to this world to repair. He also knew a scholar of the first, second, third, or fourth generation or of one of the prophets. And he could distinguish the souls of evildoers that had been reborn as trees or tell what had happened to a man and what was yet to happen to him. And all this in the blink of an eye. He knew what transgressions a person had committed from his youth until the present moment. He could tell what soul abided with a man, to help him in performing the religious duties (mitzvot). He knew people’s thoughts and could release their souls from their bodies and speak with them.

He knew how to make mystical unitings (yihudim) at the graves of the righteous ones and would lay himself down upon their graves with his arms and legs spread out and bring down the soul, spirit, and psyche of that righteous one and speak with him. And that righteous one would reveal secrets and Elevated Mysteries to him that had been discussed in the Seminars of High Heaven. His face would glow like the sun and no creature could bear to look upon his face. No fly ever lit on his table, the fragrance of the Garden of Eden rose from his couch as it was with Elisha, as is written in the Zohar. He could hear decrees concerning what was to happen in the world as they were announced in Heaven. He could take a sick person’s pulse and determine what spiritual aspect he had damaged and give him the proper repair. He could hear the chirping of birds at the passing of the Day of Atonement and know who would die and who would live through that year.

The text above alludes to the multiplicity of the soul and enumerates insights that God bestowed upon the Ari who walked complete in the path of Torah.

A dibbuk is the spirit or soul of a dead person that inhabits the body of a living one, with sometimes evil, sometimes positive results.[1815] The concept of the dibbuk is unique in that this extra soul may come and go, or may be brought in or released.[1816]

Text 19-7: Dibbuk notes
In the middle ages, East European Jews believed in the existence of evil spirits which enter into a living person, cleave to the soul, cause mental illness, talk through the mouth, and represent a separate and alien personality and called this evil force a dibbuk. The term appears neither in Talmudic literature nor in the Kabbalah, where this phenomenon is always called "evil spirit."
In Talmudic literature it is sometimes called ru'ah tezazit. The term was introduced into literature only in the 17th century from the spoken language of German and Polish Jews. It is an abbreviation of dibbuk me-ru'ah ra'ah (a cleavage of an evil spirit"), or dibbuk min ha-hizonim ("dibbuk from the outside"), which is found in man. The act of attachment of the spirit to the body became the name of the spirit itself. However, the verb davok ("cleave") is found throughout kabbalistic literature where it denotes the relations between the evil spirit and the body.

Stories about dibbukim are common in the time of the Second Temple and the Talmudic periods, particularly in the Gospels; they are not as prominent in medieval literature. At first, the dibbuk was considered to be a devil or a demon, which entered the body of a sick person. Later, an explanation common among other peoples was added, namely that some of the dibbukim are the spirits of dead persons who were not laid to rest and thus became demons. This idea (also common in medieval Christianity) combined with the doctrine of gilgul ("transmigration of the soul") in the 16th century and became widespread and accepted by large segments of the Jewish population, together with the belief in dibbukim. They were generally considered to be souls which, on account of the enormity of their sins, were not even allowed to transmigrate and as spirits sought refuge in a living person. The entry of a dibbuk into a person was a sign of his having committed a secret sin, which opened a door for the dibbuk. A combination of beliefs current in the non-Jewish environment and popular Jewish beliefs influenced by the Kabbalah form these conceptions. The kabbalistic literature of Luria's disciples contains many stories and "protocols" about the exorcism of dibbukim. Numerous manuscripts present detailed instructions on how to exorcise them. The power to exorcise dibbukim was given to Ba'alei Shem or accomplished Hasidim. They exorcised the dibbuk from the body, which was bound by it and simultaneously redeemed the soul by providing a tikkun for him, either by transmigration or by causing the dibbuk to flee.

From the mid 11th century reports in Hebrew and Yiddish on the deeds of dibbukim and their testimonies about themselves, were preserved and published. A wealth of material on actual stories of dibbukim is gathered in Samuel Vital's Sha'ar ha-Gilgulim, in Hayyim Vital's Sefer ha-Hezyonot, in Nishmat Hayyim by Manasseh Ben Israel (chief rabbi of Dutch Jewry). Other stories emerged from rabbis in Smyrna and Baghdad. Special booklets on the exorcisms of famous spirits which took place in Korets, Nikolsburg, and Detmold in 18th century and Stolowitz in mid 19th century. The last protocol of this kind, published in Jerusalem in 1904, concerns a dibbuk, which entered the body of a woman and was exorcised by Ben-Zion Hazzan. The phenomena connected with the beliefs in and stories about dibbukim, usually have their factual background in cases of hysteria and manifestations of schizophrenia.

The Dybbuk, 1937, filmed in Warsaw Poland before the Holocaust deals with the romanticized idea. A few quotes from the movie:

“Wherefore, from highest height
To deepest depth below
Has the soul fallen?
Within itself, the Fall
Contains the Resurrection.”

All creatures are drawn to the source of the Divine being.
In these migrations it may happen that a wandering soul – a Dybbuk – enters a human being which once it loved.
Thereupon these two souls fuse into the mighty “Shir Hashirim”, the “Song of Songs” of Love Eternal, burning like an everlasting light never to be extinguished.

It is writ –
When a man dies before his time, his soul returns to earth so that it may complete the deeds it had left undone and experience the joys and griefs that it had not lived through.

Nison: The Rabbi never learned about our pact.
Elijah: Man never knows when is the time for rejoicing – and when is the time for sorrow.

Friend to Elijah: Channon invokes the aid of Samech Mem!
Elijah: Samech Mem can only be invoked –
By uttering the unspeakable double name of Hashem
...which melts in its flame
...the highest mountain tops and the deepest valleys.

Friend: But its dangerous

Elijah: yes, only too intense a desire –
-- can cause the vessel to burst.

Friend: We must warn him.

Elijah: Onesh (Do not warn him)
Each one must go his own way.

Charity redeems.

Elijah to Rabbi: I shall tell you one of my Rabbi’s parables. Once a rich man came to the Rabbi. He was a great miser. The Rabbi took him by the hand, led him to the window and said: “Look outside.” So he looked through the window. Then the Rabbi asked: “What do you see?”
Spender: I see people.
Elijah: Look out again and tell me what you see now.
Spender: Now I see myself.
Elijah: In the window there is glass; in the mirror there is glass. But the glass of the mirror is silvered. And no sooner is the glass silvered than one ceases to see others –
-- and one can see only oneself.
Spender: Do you mean me?

“Sacred dead, I am sent by Azrael
the son of the great sage, Rabbi Itzele of Miropol
to beg your pardon for disturbing you.
He commands that you should, by ways known to you
inform the sacred dead (name)
that the Rabbinical Court
summons him to be present at a trial
to be held this day at midnight.
...
Sacred dead (name) You are commanded by the Rabbinical Court not to step beyond the mehitzah (boundary) assigned to you.

The Rabbinical Court delivers it verdict as follows, “Whereas it is not known whether at the time Sender and Nison made the sacred pact their wives had already conceived; And whereas, according to our Holy Scriptures an agreement which involves an unconceived being is not valid therefore the Holy Court does not find that Sender was obligated to fulfill the pact.

Rabbi: “Even if on high this pact is held valid, I will break it!”

(Because we do not create an idol out of vow or even a law of G-d)

19.4 Resurrection

The source text for this belief is Ezekiel’s vision of the “Valley of the Dry Bones.” Since the story is allegorical, one may wonder why this belief took hold in mainstream Judaism. Perhaps the best answer I heard was from a young lady who had lost the use of her legs. She said, “I look forward to the resurrection... I look forward to being able to do cartwheels again.” Resurrection affirms our hope and thankfulness to G-d. May G-d grant us healthy bodies to fully experience the gift of life. Luzatto affirms that the body of the resurrection is from our first life.[1817]

Another principle source text is Daniel 12:2, which says, “And many who sleep in the dust of the earth will awaken-these for eternal life, and those for disgrace, for eternal abhorrence.” Rashi comments, “‘And many who sleep in the dust’ of the earth will awaken; the dead will come to life.”

Of all the worlds, which is most precious, most dear, and most important? While more pleasurable are a few moments in heaven (the World to Come - Olam Habah) than all of the pleasures of this world (Olam Hazeh); more significant are a few moments in this world than all eternity in the World to Come. While in heaven one basks in the supernal radiance of G-d’s unveiled revelation; ours is the world of self-improvement. Heaven is the reward of life, but only in this world can one raise ones station. From a distance G-d watches us like a parent taking joy in our happiness, success, and pursuit of good deeds and helping us through our suffering, difficulties, and striving. Although in heaven we are closer to Hashem, in this world we can serve and improve, keeping the commandments, polishing the stones of this world helping others, animals, planets, and preserving the earth for future generations.

Because of the significance of the physical world, Hashem provides us with the gift of resurrection.



[1803] Midrash Rabbah Genesis 3:6
[1804] Shaarey Orah, Chapter 7, page 272.
[1805] Shaarey Orah associates Yesh with the sefirah Hochmah. The reward originates in Keter, is stored in Hochmah, descends to Hesed, and is held back in Gevurah.
[1806] Shaarey Orah, Chapter 9, page 328.
[1807] Klipot.
[1808] These are the angelic Ophanim of Ezekiel’s vision.
[1809] Ezekiel vision.
[1810] This meditation is a follow-up with greater future detail to the previous throne meditation to be included.
[1811] Charles Chavel trans. p.66
[1812] Ibid. p.68 quoting Bereshith Rabbah 14:11 which I cannot find? If anyone knows this source, please let me know.
[1813] Kabbalah New Perspectives, Moshe Idel, p.42.
[1814] Translation of The History of the Ari edited by Meir Benayahu (Hebrew, Jerusalem, 1968) in The Jewish Messiahs from the Galilee to Crown Heights, by Harris Lenowitz, Oxford press, 1998, p. 132
[1815] Micha F. Lindemans
[1816] http://www.beliefnet.com/boards/message_list.asp?boardID=410&discussionID=355453
[1817] Luzatto, Essay on Fundamentals, included in “The Way of God” trans. Aryeh Kaplan Z”L.

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