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.
[1595] 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.
lyjnhl
lma \hytrxaw cy ybha
The Shaarey Orah reveals to us the key word is ‘there’
– Yesh –
cy 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 -
la, gematria 31, associates
with the sefirah of Hesed – kindness. This is 1/10th of
Yesh.
[1596] The word Yesh
associates with the presence of G-d, i.e. the ultimate reward:
ytudy al yknaw hzh \wqmb \ch cy }ka
rmayw wtncm bquy {kyyw
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.
[1597] 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? }ya-\a wnbrqb \ch cyh
...
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 –
}ya
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.”
[1598]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.[1599] 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.[1600] 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.[1601]
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.”
[1602] 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, than myself and I know 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 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 us and Hashem. 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 –
hbh \lwu – 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 its the year 7000th Hebrew
calendar year or the year 3240 in the Gregorian. I do not see any Jews. There
are some watching a broadcast from the year 6000 like in a museum. The world is
without faith now, 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 as the main automobile. The year 7000 seemed to have
many places in giant enclosures for preservation or perhaps protection. I asked
to see Jerusalem, surely there would be Jews. As my throne 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 a 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 through the angels about the Jews, “Where are
they?” My throne ascended upwards to the Garden of Eden where some still
learn. 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 more absorbed with technology. There
were less Jewish children being born into the world, as there were less Jewish
souls, which had not yet reached their waiting place next to the throne of G-d
in Beriyah. This still bothers 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 anointed hope of their 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 our fellow Jews)
I know that the Jewish
people will not cease from this world as long as it is here though I saw not
Hasidim dancing in my vision or any other sign. Blessed be the Lord, G-d
forever and ever and through the Torah is in our hands and 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’
[1603] 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:
[1604]
“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
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.[1605]
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:
[1606]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.
[1607] The concept of
the dibbuk is unique in that this extra soul may come and go, or may be brought
in or
released.
[1608]
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.
[1609]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.
[1595] Midrash Rabbah
Genesis 3:6
[1596] Shaarey
Orah, Chapter 7, page
272.
[1597] 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.
[1598] Shaarey Orah,
Chapter 9, page 328.
[1599]
Klipot.
[1600] These are the
angelic Ophanim of Ezekiel’s vision.
[1601] Ezekiel
vision.
[1602] This
meditation is a follow-up with greater future detail to the previous throne
meditation to be included.
[1603] Charles Chavel
trans. p.66
[1604] Ibid. p.68
quoting Bereshith Rabbah 14:11 which I cannot find? If anyone knows this
source, please let me
know.
[1605] Kabbalah New
Perspectives, Moshe Idel,
p.42.
[1606] 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
[1607]
Micha F. Lindemans
[1608] http://www.beliefnet.com/boards/message_list.asp?boardID=410&discussionID=355453
[1609] Luzatto, Essay on
Fundamentals, included in “The Way of God” trans. Aryeh Kaplan
Z”L.
