Sefer. Yezirah. The. Book of. Creation. AR. YE. H K. AP. LA. NAbout the. Translator. Rabbi. Aryeh. Kaplan was a worldrenowned. Torah scholar who produced over 50 books in his brief lifetime including. Meditation andthe. Bible. Meditation and. Kabbalah and. The. Bahir. Kaplans worksencompassed commentary and translation of ancient and obscure worksby. Bible scholars and. Kabbalists and works advising young. Jews onthe merits of study and observance. For a while he was an editor of. Jewish. Life magazine translated an enormous commentary on the. Torah by the. Sephardi rabbi. Yaakov. Culi and produced an originaltranslationcommentary of the. Five. Books of. Moses which he called. The. Living. Torah published by. Moznaim. Israelwas born in the. Bronx studied at local yeshivotand continued his education 31 yeshivot in. Israel. For a while he enteredthe field of science and was for a brief period the youngest physicistemployed by the. United. States government before devoting his life to. Torah scholarship. He died at the age of 48 in 1983C. ON. TE. NT. SPageix. Ss. IN. TR. OD. UC. TI. ONxi. The. Textxii. Authorshipy xv__The. Talmudic. Period. SE. FE. R Y. ET. ZI. RA. H3 Chapter. One93 Chapter. Two137 Chapter. Three157 Chapter. Four195 Chapter. Five229 Chapter. Six. AP. PE. ND. IX. ES257 Appendix. I Other. Versions of. Sefer. Yetzirah259 Short. Version269 Long. Version. Versi295 Appendix 1 The 32 Paths of. Wisdom301 Appendix. II. I The. Gates317 Appendix. IV. Editions and. Commentaries320 Other. Books. Containing. Sefer. Yetzirah324 Manuscripts325 Commentaries334 Translations339 N. OT. ES389 J. ND. EX. Introduction. The. Sefer. Yetzirah is without question the oldest and most mysterious of all. Kabbalistic texts. The first commentaries on this book werewritten in the 10th century and the text itself is quoted as early asthe sixth. References to the work appear in the first century whiletraditions regarding its use attest to its existence even in. Biblicaltimes. So ancient is this book that its origins are no longer accessableto historians. We are totally dependent on traditions with regard toits authorship. Equally mysterious is the meaning of this book. If the authormeant to be obscure he was eminently successful. It is only throughthe most careful analysis studying every word with its parallels in. Biblical and. Talmudic literature that its haze of obscurity begins tobe penetrated. There have been many interpretations of the. Sefer. Yetzirah. Theearliest commentators tried to interpret it as a philosophical treatisebut their efforts shed more light on their own systems than on thetext. The same is true of efforts to fit it into the systems of the. Zoharor later. Kabbalists. Efforts to view it as a book on grammar or phonetics are even more unsuccessfulin general the. Kabbalah is divided into three categories the theoretical the meditative and the magical. The theoretical. Kabbalahwhich in its present form is based largely on the. Zohar is concernedmostly with the dynamics of the spiritual domain especially theworlds of the. Sefirot souls and angels. This branch of. Kabbalahreached its zenith in the writings of the. Safed school in the 16th century and the vast majority of published texts belong in thiscategory. Meditative. Kabbalah deals with the use of divine names letterpermutations and similar methods to reach higher states of consciousness and as such comprises a kind of yoga. Most of the maintexts have never been published but remain scattered in manuscriptsin the great libraries and museums. Some of these methods enjoyeda brief renaissance in the mid 1700s with the rise of the. Hasidicmovement but within a half century they were once again largelyforgotienx. SE. FE. R Y. ET. ZI. RA. HThe third category of. Kabbalahthe magicalis closely related tothe meditative. It consists of various signs incantations and divinenames through which one can influence or alter natural events. Many of the techniques closely resemble meditative methods andtheir success may depend on their ability to induce mental stateswhere telekinetic or spiritual power can effectively be channeled. Aswith the second category the most important texts have never beenprinted although some fragments have been published. One of thebest examples of these is the book. Raziel. Careful study indicates that. Sefer. Yetzirah is a meditative textwith strong magical overtones. This position is supported by the earliest. Talmudic traditions which indicate that it could be used to create living creatures. Especially significant are the many reports andlegends in which the. Sefer. Yetzirah is used to create a. Golem a sortof mystical android. The methods of the. Sefer. Yetzirah appear to involve meditationand it is highly possible that it was originally written as a meditativemanual. A major 12th century philosopher thus states that it doesnet contain philosophy but divine mystery. This comes acresh veryclearly in the commentary of one of the greatest. Kabbalists. Isaac the. Blind 11601236 who stresses the meditative aspects of the text. It is also particularly evident in a very ancient manuscript of. Sefer. Yetzirah dating from the 10th century or earlier. The introductory colophon states. This is the book of the. Letters of. Abraham ourfather which is called. Sefer. Yetzirah and when one gazes fzafahinto it there is no limit to his wisdom. As we shail discuss in ourcommentary on 16 the. Hebrew word rzafah does not denote merephysical gazing but mystical meditative insight. This very carlysource would therefore support the position that. Sefer. Yetzirah wasmeant to be used as a meditative text. The commentaries which treat. Sefer. Yetzirah as a theoreticaltext read much of it in the third person. He combined. Heformed and the like. According to this reading the text is referringto. Gods creation. In many cases however the grammatical formmore closely resembles the imperativet. The author is telling thereader to combine and form as if he was actually giving instructions. In many other cases the text is unambiguously instructive asin such passages as if your heart runs return to the place andunderstand with wisdom and be wise with understanding. Ratherthan have the text oscillate between the third person and the imperative it would certainly be more logical to read it all in the imperative. The. Sefer. Yetzirah thus becomes an instruction manual for a veryspecial type of meditation. Out of deference to the majority of commentaries we have refrained from translating it in the imperative but. Introduction xithe implications of such a reading are discussed in thecommentary. What we therefore have in. Sefer. Yetzirah appears to be aninstructional manual describing certain meditative exercises. Thereis some evidence that these exercises were meant to strengthen theinitiates concentration and were particularly helpful in the development of telekinetic and telepathic powers. It was with these powersthat one would then be able to perform feats that outwardly appearedto be magical. This is supported by the. Talmudical references whichappear to compare the use of. Sefer. Yetzirah to a kind of white magic. An important 13th century commentator writes that students of. Sefer. Yetzirah were given a manuscript of the book. Raziel a magicaltext containing seals magical figures divine names and incantations. The. Text. The. Sefer. Yetzirah is a very small and concise book. In its. Short. Version it is only some 1300 words long while the. Long. Version containsapproximately 2500 words. The. Gra. Version used in this translationcontains around 1800 words. So short is the text that one of the earliestfragments appears to have the entire book written on a single page. There is speculation that the original source may have contained as fewas 240 סאThe present text contains six chapters and in some editions theseare said to parallel the six orders of the. Mishnah. Some ancient sourceshowever state that the book contains five chapters and it seems likelythat the present fifth and sixth chapters were combined as one in thesetexts. The earliest commentator. Saadia. Gaon in a somewhat differentversion divides the book into eight chapters. The text is presented dogmatically without substantiation or explanation. In the first chapter in particular it is solemn and sonorous reading like blank verse poetry. Very few. Biblical passages are quoted andwith the exception of. Abraham no name or authority is mentioned. The book seems to be divided into four basic parts. The first chapter introduces the. Sefirot speaking of them at length. After this however there is no mention whatsoever regarding the. Sefirot in subsequentchapters. This had led to some speculation that the. Sefer. Yetzirah mightactually be a combination of two or more earlier texts. The second chapter consists of a general discussion about the lettersof the alphabet 11 clearly appears to be introducing their use in a meditative context. Also introduced in this chapter are the five phonetic families and the 23 Gates. Again neither the phonetic families nor the. Gates are ever again mentioned in the text. Mil. SE. FE. R Y. ET. ZI. RA. HChapters three to five discuss the three divisions of the lettersmothers doubles and elementals. These are related to the universesoul and year presenting a fairly detailed astrological system. In thesechapters the entire thrust of the book is changed and they contain virtualy no hint whatsoever of its meditative aspects. This however can be explained by a principle found in many later. Kabbalistic texts. In order to focus spiritual and mental powers onemust take into account the time and astroiogical environment. The sixth chapter again does not appear to have a clear connectionto the earlier parts of the book although in the. Long. Version it is presented almost as a commentary. Here for the first time are introducedthe concepts of the axis cycle and heart ideas which are not discussedany place else in. Hebraic or. Kabbalistic literature with the exceptionof the. Bahir. Of all the chapters this one seems the most obscure andit is difficult to decide if its emphasis is theoretical or meditative. This chapter concludes with a stanza linking the. Sefer. Yetzirah to. Abraham. It is this quote that serves as a source to the tradition thatthe book was authored by the. Patriarch. Authorship. The earliest source to which. Sefer. Yetzirah is attributed is the. Patriarch. Abraham. As early as the 10th century. Saadia. Gaon writes that theancients say that. Abraham wrote it. This opinion is supported byaimost all of the early commentators5 Such ancient. Kabbalistic textsas the. Zohar and. Razie also attribute. Sefer. Yetzirah to. Abraham. Anumber of very old manuscripts of. Sefer. Yetzirah likewise begin witha colophon calling it the. Letters of. Abraham our. Father which is called. Sefer. Yetzirah. This does not mean however that the entire book as we have itnow was written by. Abraham. As. Saadia. Gaon explains the principlesexpounded in. Sefer. Yetzirah were first taught by. Abraham but theywere not actually assembled m book form until nruch later. Anotherauthority notes that it could not have actually been written by. Abrahamsince if it had it should have been incorporated into the. Bible or atleast be mentioned in scripture. Similarly when 8Zohar speaks of books antedating the. Torah it does not include the. Sefer. Yetzirah among them. The attribution of. Abraham is supported by the final stanza of. Sefer. Yetzirah. When. Abraham looked and probed he was successful in creation. This passage clearly suggests that. Abraham actuallymade use of the methods found m this text. Introduction xii. In many editions of. Sefer. Yetzirah scriptural evidence is providedby the verse. Abraham went as. God had told him and. Abraham tookthe souls that they had made in. Haran. Genesis 125 According tosome commentaries this indicates that. Abraham actually used the powers of. Sefer. Yetzirah to create people. This would bethe earliest example of the use of. Sefer. Yetzirah to create a. Golem. According to this. Abraham would have learned how to use the mysteries of. Sefer. Yetzirah before. God told him to leave. Haran. Other authorities however say that making souls refers to converting them to belief in the one true. God and this is also supportedby the. Zohar. Some commentaries attempt to reconcile this with thetext of. Sefer. Yetzirah explaining that with the miracles wroughtthrough the. Sefer. Yetzirah. Abraham was able to convince people ofthe power of. God and thus convert them to true belief4The scripture states the souls that trey made in the plural. Thiswould indicate that. Abraham was not alone in his use of. Sefer. Yetzirahbut had a companion. A Midrash states that if. Abraham would haveengaged in the secrets of creation by himself he would have gone toofar in emulsting his. Creator and he therefore worked together with. Shem son of. Noah. Ancient sources identify. Shem with. Malchizedekwho blessed. Abraham and taught him many of the earlier traditions. The most important mysteries of. Sefer. Yetzirah involve the innersignificance of the letters of the. Hebrew alphabet. Here too we find that. Abraham was a master of these mysteries. A Midrash thus states thatthe letters were given to none other than. Abraham. As we shall seein the commentary on 13 the arrangement of the animals when. Abraham made his covenant with. God also appears to be based on the mysteries of. Sefer. Yetzirah. Further support linking. Abraham to the. Sefer. Yetzirah is found inthe. Talmudic teaching that. Abraham had a great astrology in is heartand all the kings of the east and west arose early at his door. Sefer. Yetzirah is one of the primary ancient astrological texts and it 15 possible that it incorporates. Abrahams astrological teachings. The fact thatthis astrology was said to be in his heart might also indicate that itinvolved various meditative techniques as was indeed the case withancient astrology and is also suggested by. Sefer. Yetzirah. There is evidence that these mysteries were also taught to. Abraham by. Shem alongwith the mystery of the calendar. Sed. Halbbur4 When. God revealedhimself to. Abraham one of the first things that. He taught him was notto be overdependent on astrological predictions. Abraham was also fully aware of the magical and idolatrous usesthat could be developed from these mysteries. The. Talmud thus saysthat. Abraham had a tract dealing with idolatry that consisted of 400chapters. There is also 2 Talmudic teaching that. Abraham taught. KV. SE. FE. R Y. ET. ZI. RA. Hthe mysteries involving unclean names to the children of his concubines. This is based on the verse to the sons of the concubinesthat. Abraham had. Abraham gave gifts and he sent them away tothe lands of the east. Genesis 256 These gifts consisted of occultmysteries which then spread in eastern. Asia. The attribution of the mysteries of. Sefer. Yetzirah to. Abrahamwould place its origin in the 18th century before the common era. This is not very surprising since such mystical texts as the. Vedicscriptures date from this period and there is every reason to believethat the mystical tradition was further advanced in the. Middle. Eastthan it was in. India at the time. Since. Abraham was the greatest mystic and astrologer of his age it is natural to assume that he was familiar with all the mysteries of ancient. Egypt and. Mesopotamia. Abraham was born in. Mesopotamia and he also lived in. Egypt. The next place where we find the use of. Sefer. Yetzirah is in atradition regarding the older sons of. Jacob which states that theyused it to create animals and maid servants. When the scripturestates that. Joseph brought an evil report regarding his brothers tohis father. Genesis 372 it is referring to this. Josephs brothers hadeaten an animal without slaughtering it properly and. Joseph did notknow that the animal had been created through the. Sefer. Yetzirahand did not need such slaughter. He therefore reported that his brothers had eaten flesh from a living animal. The mysteries of. Sefer. Yetzirah were used again after the. Exodus when the. Israelites were building the. Tabernacle in the desert. The. Talmud states that. Betzalel had been chosen to build this. Tabernacle because he knew hew to permute the letters with which heavenand earth were created. Such esoteric knowledge was requiredsince the. Tabernacle was meant to be a microcosm paralleling boththe universe the spiritual domain and the human body. It was notenough merely to construct a physical building. As it was built thearchitect had to meditate on the meaning of each part imbuing itwith the necessary spiritual properties. The. Talmud derives this from the verse where. God says. I havecalled in the name of. Betzalel and 1 have filled him with the spiritof. God with wisdom understanding and knowledge. Exodus3123 Wisdom. Understanding and. Knowledge. Chak. Amah. Bina k and. Daat refer to states of consciousness which we shall discuss at length. It is through the manipulation of the letters that such. States of consciousness can be attained. The sources are silent about the. Sefer. Yetzirah then until thetime of. Jeremiah the prophet. Here again we find a tradition that. Jeremiah wished to make use of. Sefer. Yetzirah but as in the case of. Abraham was admonished not to attempt to do 50 alone. He thereintroduction. RWfore took his son. Ben. Sirah and the two explored these mysteriestogether. Through their efforts they were able to create a. Golembut they did not preserve it. There might have been more than ome person with the name. Ben. Sirah but the one in this tradition was clearly the son of. Jeremiah. Regarding his birth there is a fascinating tradition. Jeremiah hadbeen accosted by homosexuals in the bathhouse and as a result hadexperienced an ejaculation in the tub. His semen remained viableand when his daughter later used the same tub she was impregnatedby it eventually giving birth to. Ben. Sirah. Ben. Sirah was thereforethe son of both. Jeremiah and the latters daughter. Some sources say that his name was originally. Ben. Zera. Son of. Seed but when this name proved embarrassing he changed it to. Ben. Sirah. Because of the sensitive nature of his birth he did not cailhimself son of. Jeremiah. There is an allusion however since. Sirahסירא and. Jeremiah ידמיהו both have a numerical value of 271 Laterauthorities were to bring proof from this incident that artificialinsemination does not constitute adultery or incest. These traditions are of particular interest since there are manyhints that. Jeremiah taught these mysteries to a certain. Yosef son of. Uziel son of. Ben. Sirah. There is also at least one source that statesthat. Ben. Sirah actually taught the. Sefer. Yetzirah to. Yosef ben. Uziel. What 15 even more interesting 15 the fact that there are hints that thisvery same. Yosef ben. Uziel may have written a commentary on. Sefer. Yetzirah or even possibly one of the earliest versions of the textitself. This is important because it would date the first version of. Sefer. Yetzirah to the carly years of the. Second. Temple. This was also thetime of the. Great. Assembly who put some of the last books of the. Bible such as. Ezekiel into writing and then closed the. Biblical. Canחסת Much of the regular. Hebrew prayer service was also composedby this. Assembly. Like these prayers the. Sefer. Yetzirah was not putinto writing but was taught from memory. The. Talmudic. Period. Upon entering the. Talmudic period we make a transition from tradition to history. We find actual mention of. Sefer. Yetzirah in the. Talmud and even though it is not absolutely certain that it is identicalwith our version there is no real reason to doubt that they are oneand the same. In. Talmudical times the. Sefer. Yetzirah began as anoral teaching and was eventually incorporated as a book which wasused by the sages. SE. FE. R Y. ET. ZI. RA. H ואThe first reference to such use involves. Rabbi. Ychoshua ben. Chananyal a leading sage of the first century. He is credited with thestatement. I can take squashes and pumpkins and with the. Sefer. Yetzirah make them into beautiful trees. These will in turn produceother beautiful trees. Although the phrase with the. Sefer. Yetzirah does not occur in printed editions of the. Jerusalem. Talmud it is found in manuscripts. This reference to. Rabbi. Yehoshua is highly significant. Rabbi. Yehoshua was one of the five main disciples of. Rabbi. Yochanan ben. Zakkai 47 573 ce leader of all. Jewry after the destruction of the. Temple and a renowned expert in all occult arts. It was. Rabbi. Yehoshua who was. Rabbi. Yochanans main disciple in the mysteriesof the. Markava. Chariot and he later gained fame as the greatestexpert of his time in the occult. This also sheds light on another important mystical personality. According to one ancient source. Rabbi. Yehoshua also received thetradition from. Rabbi. Nehunia ben. Ha. Kanah leader of the schoolthat produced the. Bahir. In. Sefer. Ha. Tagin we find that the traditionregarding the mystical significance of the crowns fagin on. Hebrewletters was handed down in the following manner. Menachem gaveit over to. Rabbi. Nehunia ben. Ha. Kanah. Rabbi. Nehunia ben. Ha. Kanah gave it over to. Rabbi. Elazar ben. Arakh. Rabi. Elazar ben. Arakh gave it over to. Rabbi. Yehoshua and. Rabbi. Yehoshua gave itover to. Rabbi. Akiba. Rabbi. Elazar ben. Arakh is best known as the greatest disciple of. Rabbi. Yochanan ben. Zakkai. It is also known that he learned the. Markava mysteries from. Rabbi. Yochanan. From the above tradition we also see that he learned from. Rabbi. Nehunia possibly afterhe left. Rabbi. Yochanan. The. Talmud reports that at this point. Rabbi. Elazar went to live by the river. Dismas in the town of. Emmaus. Emmaus however is also known to be the place of. Rabbi. Nehuniaas well as a general seat of. Kabbalistic teaching. It is quite possiblethat. Rabbi. Elazar became so involvedin mysticism that as the. Talmud reports he lost his grasp of legalistic theory. Also significant is the fact that. Rabbi. Nehunia is said to havereceived the tradition from. Menachem. It is known that. Rabbi. Nehunia was the leading mystic of the first century as well as a colleague of. Rabbi. Yochanan ben. Zakkai. There are however norecords as 10 whom his masters were. From the. Sefer. Ha. Tagin welearn that. Rabbi. Nehunia learned at least some of the mysteries from. Menachem who served as vice president of the. Sanhedrin. Supreme. Court under. Hillel. It was when. Menachem resigned his post that. Shammai was appointed in his stead. Introduction ואMost authorities identify this individual with. Menachem the. Essene discussed by. Josephus. Menachem had once seen. Herod asa child and had prophesied that he would be king. Because of thiswhen. Herod later ascended the throne he honored. Menachem as wellas the other. Essenes. Due to his relationship with. Herod. Menachemcould no longer maintain his position in the. Sanhedrin. If we accept the above tradition. Nehunia ben. Ha. Kanah mighthave received at least some of his mystic knowledge from. Menachemthe. Essene. This would indicate that the. Essenes were conversant inthe mystical arts and that they taught them to at least some of the. Talmudic masters. Josephus states that the. Essenes made use of thenames of angels and were able to fortell the future using variouspurifications and methods of the prophets. Even more significant. Josephus also likens the. Essenes to the. Pythagoreans. Since the. Sefer. Yetzirah apparently contains some elements that resemble theteachings of the. Pythagoreans it may be that the text was preservedby the. Essenes during the period that preceded the. Talmud. Rabbi. Elazar taught the tradition regarding the crowns on lettersto. Rabbi. Yehoshua who in turn gave it over to. Rabbi. Akiba 12132ce. Rabbi. Akiba excelled in this area and the. Talmud reports thathe could derive many important teachings from these crowns. Healso received the. Markava tradition from. Rabbi. Yehoshua as wellas other important occult lore. There is no question that in his time. Rabbi. Akiba was considered the greatest of all experts in the mysticalrealm. Rabbi. Shimeon bar. Yochai author of the. Zohar was also 2disciple of. Rabbi. Akiba. It is therefore not surprising that a number of sources attributethe authorship of. Sefer. Yetzirah to. Rabbi. Akiba. Most of the early. Talmudical texts originated with. Rabbi. Akiba who transmitted themorally in a well defined ס 2 Although these books were not writtendown they had been worded by. Rabbi. Akiba and it was his wordingthat was taught orally. At that time there was a rule that the oral tradition be reviewedexactly word for word precisely as they had been given over therule was. One should always reveiw the precise wording of his master. Each master would therefore provide a program of studywhich his disciples would memorize word for word. In the legalisticfield this was known as the. First. Mishnah. It is possible that. Rabbi. Akiba also produced an oral text of. Sefer. Yetzirah for his students of mystical lore to memorize. Besides this personal notes mayalso have been kept. In this respect the. Sefer. Yetzirah would have been no differentfrom the rest of the oral tradition. Although it was meant to be trans. AV. I S. EF. ER. YE. TZ. IR. AHmitted by word of mouth and was not actually published personalrecords and manuscripts were 62155 This was especially true ofimportant teachings that were not usually reviewed in the academiesas well as esoteric texts. Similarly the heads of the academies wouldkeep written notes in order to accurately preserve the traditions. Although these notes were never published they were carefullypreserved in the academies. Subsequent teachers often added marginal notes to these manuscripts and such notes were even occasionally found in the. Biblical scrolls which they used. Since these noteswere preserved by private individuals and never distributedpublically they were collectively known as hidden scrolls. Megillat. Setarim. Not only such esoteric material as. Sefer. Yetzirah wasincluded in this category but even such legalistic material as the. Mishnah which was meant to be transmitted orally. This might help explain why the. Sefer. Yetzirah exists in so manyversions. Unlike the. Mishnah which was eventually published in awell defined edition the. Sefer. Yetzirah never developed beyond thestate of being a hidden scroll. Different versions may have beentaught by various teachers and since the text was never openly published there was no way in which these versions could be comparedand corrected. Furthermore many marginal notes may have beenincorporated into the text also producing different versions. All thismay provide an explanation for the fact that there is no. Hebrew classic that is found with so many versions and variants as the. Sefer. Yetzirah. It seems highly probable that the. Sefer. Yetzirah was already inits present form when the. Mishnah was redacted in the year 204 cz. The. Mishnah was edited by. Rabbi. Yehudah the. Prince 135220 ceusually referred to simply as. Rebbi. It is indeed possible that thereis a reference to. Sefer. Yetzirah in the. Mishnah itself. In one of thefew places where it discusses esoteric lore the. Mishnah states. Themysteries of creation. Adaaseh. Rereshit may not be expounded in thepresence of two disciples and the mysteries of the. Markava. Afaaseh. Markava may not be expounded even in the presence of one unlesshe is wise understanding with his knowledge. The term. JAfaaseh. Merkava refers to the meditative methods usedto ascend to the higher spiritual realms. Although such later philosophers as. Maimonides claimed that this involved philosophical speculation the most ancient sources clearly state that. Maaseh. Markava dealtwith the meditative methods used for spiritual ascent. As such it wasconsidered the most esoteric of all spiritual exercises. According to many authorities. Maaseh. Bereshit refers to themysteries of. Sefer. Yetzirah. Since we know that. Maaseh. Markavawas of mystical nature it would be logical to assume that the samewas true of. Afaaseh. Bereshit. Furthermore the assumption that. Introduction xix. Maaseh. Bereshit involves. Sefer. Yetzirah also clarifies a number ofotherwise obscure. Talmudical references. There is also evidence that. Rebbi was familiar with the mysteries of the. Markava and it is logical to assume that he was also aware of. Sefer. Yetzirah. A generation later we thus find an account of two of. Rebbisdisciples clearly involved in the mysteries of. Sefer. Yetzirah. The. Talmud relates. Rabbi. Hanina and. Rabbi. Hoshia would engage themselves in. Sefer. Yetzirah every. Friday before the. Sabbath would create for themselves a prime calf and would eat it. Another versionof this account states that they engaged in. Hilkhot. Yetzirah. Rules of. Creation rather than. Sefer. Yetzirah. The term. Hilkhot howevercan apply to philosophical rules as well as legal ones. In some of themost ancient manuscripts. Sefer. Yetzirah is actually titled. Hilkhor. Yetzirah. There are many interpretations as to exactly what these two sagesaccomplished in creating such a calf and why they did it. Some saythat they did not actually create a physical calf but created such aclear meditative image that the spiritual satisfaction was the same aseating. Even such a. Kabbalist as. Abraham. Abulafia 12401296maintains that their creation was mystical rather than physical. The. Rashba. Rabbi. Shlomo ben. Aderet 12351310 saw particular significance in the fact that they would engage in this on. Friday the dayin which mammals were originally created. This entire question willbe discussed further in our commentary. Evidently. Rebbi also taught these mysteries to his disciple. Rav. Abba. Arikhta who in turn taught them to. Rav. Yehudah 220299ce founder and first master of the. Babylonian academy in. Pumpadita. This. Rav. Yehudah together with. Rav. Aina were calledthe elders of. Pumpadita. The. Talmud relates that the elders of. Pumpadita were versed anu in. Maaseh. Bereshit. From the useof the word tanu here 11 is evident that. Maaseh. Bereshit alreadyexisted in a definite form most probably as a written book. Thiswould suggest that. Sefer. Yetzirah had already been put in writing. There is also other evidence that. Rav. Yehudah learned the mysteries of. Sefer. Yetzirah from. Rav. The teaching. Betzalel knew howto permute the letters with which heaven and earth were created isattributed to. Rav. Yehudah in the name of. Rav. Also attributedto him is the statement that. God told. Abraham to go out of yourastrology. This indicates that he had some evidence that. Abrahamwas versed in astrology a position clearly found in. Sefer. Yetzirah. There is also evidence that. Rav. Yehudah learned the mysteries of the42 letter. Name from בA an initiate into the mysteries of. Sefer. Yetzirah. Rav. Yehudahwould also have a deep understanding of the mystical significance ofthe. Hebrew language. We thus find that he emphasized the use of thea. K S. EF. ER. YE. TZ. IR. AH. Hebrew language even in his daily conversation. Rav. Yehudah alsomaintained that prayer should be voiced in. Hebrew and not in the. Aramaic vernacular. The. Talmud relates that. Rav. Yosef knew the mysteries of the. Markava while the elders of. Pumpadita were versed in the mysteries of creation. Rav. Yosef got the elders to teach him the mysteriesof creation but would not entrust them with the. Markava mysteriesin return. This indicates that the mysteries of the. Markava and those of. Sefer. Yetzirah were taught by different schools and that members ofone school did not know the teachings of the other. The two involveddifferent disciplines and care was taken to keep them separate. Thisalso answers the question as to why the. Sefer. Yetzirah is never mentioned in the. Hekhalot the classic of. Markava literature. The. Markava literature developed in a school that might have not hadaccess 10 Sefer. Yetzirah even though certain of its members weredefinitely versed in it. In the same context. Sefer. Yetzirah is mentioned but a very few times in the. Zohar and then not in the maintext. In that period there were some sages who eschewed these mysteries completely. Such an individual was. Rabbi. Elazar ben. Padatwho headed the academy in. Tiberius after the death of. Rabbi. Yochanan in the year 279 ce. When. Rabbi. Yochanan had offered toteach him the. Markava mysteries he deferred on the grounds that hewas too young. After. Rabbi. Yochanans death when. Rabbi. Assiwished to impart these mysteries to him he again deferred saying. If. I would have been worthy. I would have learned them from. Rabbi. Yochanan your master. Instead. Rabbi. Elazar adopted a position somewhat opposed tothe esoteric schools accepting the viewpoint of. Rabbi. Yosi ben. Zimra. Denying that the. Sefer. Yetzirah could be used 10 actually create life he said in the name of. Rabbi. Yosi. If all the people in theworld came together they could not create a gnat and imbue it witha soul. It was not that. Rabbi. Elazar doubted that such powersexisted. Rather he felt that they were no longer known. These powers however did exist in the. Torah. Rabbi. Elazar thus said. Theparagraphs of the. Torah are not in order. If they were in correctorder anyone who read them would be able to create a world resurrect the dead and perform miracles. A generation later we find two important sages actively engagedin the mysteries of. Sefer. Yetzirah. The first was. Rava 299353 cefounder and first master of the. Babylonian academy in. Mechuzawho is credited with saying. If the righteous desired they could create a world. His partner was. Rav. Zeira who was known as theintroduction xxisaint of. Babylon. So preat were. Rav. Zeiras meditative powersthat he was able to place his feet in fire without burning them. Hewould test himself each month to see if this power was unabated. Onone occasion the other sages distracted him and he failed whereupon he was called. The little man with the burned feet. An ancient tradition states that. Rava and. Rav. Zeira workedtogether for three years meditating on the. Sefer. Yetzirah. When theyfinally mastered it they created a calf and slaughtered it serving itat a feast celebrating their accomplishment. They then lost their powers and had to work for another three years to restore them. The. Talmud relates that. Rava created a man and sent him to. Rav. Zeira. When the latter saw that this android would not answerhis questions he realized that it was a. Golem and told it to returnto the dust. The. Bahir remarks that the. Golem could not speakbecause. Rava was not completely free from the taint of sin and aslong as man sins he cannot partake of the powers of the. Creator. Only. God can make a man who can speak. This is the first mentionof the creation of a. Golem in. Hebraic literature but in the middleages several other instances are reported. Even the expression. Rava created a man has mystical connotations. In the original it is. Ra. Bhd. Ba. RA. Ga. Bh. RA רבא ברא נבראand as an early. Kabbalist notes the second word is nothing otherthan the reverse of the first. The third word adds a. Gimmel thethird letter of the alphabet to the word before it. This yields a phraseconsisting of ten letters with a numerical value of 612 one less than613 the number of bones and blood vessels in the human bady. The man created by. Rava was thus something less than human. Inmany ways this expression is reminiscent of the word. Abracadabra. AB. RA 400 אברא כאדברא4 which literally means 1 will createas. I speak. During the. Talmudic period there were many sages who engagedin these mysteries. With the close of this era however a blanketof silence was cast over all occult activities. It appears that a numberof mystical books were written during the subsequent. Gaonic periodbut their origins are shrouded in mystery. Still knowledge of thesepractices clearly existed as late as the 10th century and. Hai. Gaon9391038 speaks of people engaged in the mystical permutationtzeruf of letters. Texts and. Commentaries. It is not until the post. Talmudic period that we find actual quotationsfrom the. Sefer. Yetzirah. One of the earliest such references is in aואתS. EF. ER. YE. TZ. IR. AH. Table. Historical opinions as to when. Sefer. Yetzirah was written100 ace100 ce1100 ce. Lazarus. Goldsmidt. Das. Buch der. Schopfung. Frankfurt 1894 p 12Israel. Weinstock. Termirin. I Jerusalem 1972p 21 for earliest parts. Adolphe. Franck. Die. Kabbalah. Leipzig1844 p 65Israel. Weinstock occit for second layer. Adolph. Jellinek. Introduction to. Die. Kabbalah pp69Yohann. Friedrich von. Meyer. Das. Buch. Yezirah. Leipzig 1839 p v. Heinrich. Graetz. Gnosticismus. Krotoschin1846 pp 102103Isadore. Kalish. Sefer. Yetzirah. New. York1877 p 3David. Castelli. Commenti di. Donolo. Firenze 1880 p 14Abraham. Epstein. Beitrage zur. Judischen. Alterthumskunde. Vienna 1887 146 49Idem. Rescherche sur le. Sefer. Yecira. Revuedes. Edut es. Juives 297576 1894Gershom. Scholem. Ursprung und. Anfange. Berlin 1962 pp 21 25 note 45Avraham. Meir. Habermann. Sinai 11947Louis. Ginzberg. Jewish. Encylopedia. New. York 1904 05Gershom. Scholem. Encyclopedia. Judaica. Berlin 1932 9109Leo. Baeck. Aus drei. Jahrtausende. Berlin1938 p 382Hermann. L Strack. Einleitung in. Talmudund. Midras. Munich 1921 p 221Sh. Morg. Sheva. Kefalot. BG. D K. RP. T Sefer. Tur. Sinai. Jerusalem 1960 pp 233236Nehemia. Aloni. Historische. Grammatik. Hali 1922 p 92Idem. Temirim 1 p 96intraduction. Peat. Table. Historical opinions as to when. Sefer. Yetzirah was writtencontinued800900 cr. Leopold. Zunz. Die. Gottensdientichen. Fortrage der. Juden. Berlin 1892 p 175Mortiz. Steinschneider. Judische. Literaturp 401Heinrich. Graetz. Geschechte der. Juden1875 7Fh. Bloch. Afystik und 22008 Trier1896 p 244Israel. Weinstock foc cit for latestadditionspoem written by. Rabbi. Elazar. Kalir who lived in the fifth or sixthcentury and perhaps even earlier. He writes. Then from eternity with. Ten. Sayings. You gouged. With. Scribe script and scroll. Ten. You finished them in six directions. Ten words. There are also allusions to the teachings of. Sefer. Yetzirah in. Bereita de. Shmuel. Ha. Katan which according to internal evidencewas written in or around 776 651 There is also a mention of the. Ten. Sefirot of. Nothingness in a late. Midrash which could havebeen redacted around this time. The absence of any unambiguous references to. Sefer. Yetzirah inearlier literature has led some historians to speculate whether or notthe. Talmudic citations are referring 10 our text. Some maintain thatour version was written much later than the. Talmud. A list of suchestimates in given in. Table 1The most careful analysis however reveals a number of strata inthe text. The earliest parts of the book appear very ancient possiblyantedating the. Talmudic era. A considerable amount of the textappears to have been added later on possibly as a glossary or commentary. As some of the earliest commentators on. Sefer. Yetzirah note commentaries and marginal notes were occasionally incorporated into thetext2 In the 10th century. Rabbi. Yaakov ben. Nissim writes. Peoplewrite. Hebrew comments on the book and other foolish people comelater and comment on the commentary. Between them truth 15 lost74This is not surprising since in. Talmudic times such marginal noteswere even common in. Biblical scrolls although enough was known oftheir text that the comments were not incorporated into it. Several strata are evident in. Sefer. Yetzirah some apparentlyadded in the late. Talmudic period and others in the. Gaonic era. SE. FE. R Y. ET. ZI. RA. H צואאThus critical estimates as to its age would depend on which partswere studied. The earliest commentaries on. Sefer. Yetzirah were written in the10th century. The first was written in 931 by. Saadia. Gaon one ofthe most important religious leaders and philosophers of his time. The second. Chakamoni was written by. Rabbi. Shabbatai. Donneloin 946 while the third was written by. Donash ibn. Tamim a decadelater3 All of these are philosophical rather than mystical incontent. Most significant is the fact that each of these commentaries waswritten on a different version of. Sefer. Yetzirah. The commentary by. Donash was written on what is now generally referred to as the. Short. Version. With minor variations it was this version that was printedin 1562 in the. Mantua edition and it 15 dominant in all subsequentprinted editions. The commentary of. Shabbatiai. Donnelo was written on what isnow referred to as the. Long. Version. Many printed editions includedthis. Long. Version as a sort of appendix. A complete manuscript dating from the 10th century also exists of this version. Although thereare important differences in the assignment of values to letters andplanets the. Long. Version is very much like the. Short. Version withan additional commentary. This is particularly evident in the sixthchapter where we find a commentary on the first stanza of the book. Also significant are some recaps 414 520 which are actually revisions of the previous text. The existence of both a. Short and. Long. Version was noted as early as the 13th century by. Abraham. Abulafia. The third version is that of. Saadia. Gaon which is also found insome early. Geniza fragments. This is very much like the. Long. Version except that the stanzas are in completely different order. Thisvariant usually called the. Saadia. Version has been virtually ignoredby the. Kabbalists even though it was apparently used by. Rabbi. Yehudah. Ha. Levi in his. Kuzari. As early as the. LOth century. Saadia. Gaon remarked about themany variants of. Sefer. Yetzirah saying. It is not a common bookand many people have been careless in changing or transposing theאו A century later. Rabbi. Yehudah. Barceioni likewise notesthat there are many versions some very confused. In 1562 theprinters of the first. Mantua edition remarked how they had to siftthrough many manuscripts to find a dependable text. If all the variants found in manuscripts are counted there areliterally dozens of different variants in the text of. Sefer. Yetzirah. Noother. Judaic text exists in so many versions. Some of these might. WA. Y חן ווhave come from different schools who because these teachings weresecret did not communicate with cach other. Different marginalnotes and commentaries also apparently became incorporated intothe text producing different variants. Furthermore if the text waspreserved orally for a long time variants in its ordering may havealso developed. Besides this there is another possibility suggested by the factthat in essence the. Kabbalisis rejected 811 the above mentioned versions. It is known that during the. Gaonic period 6th10th centuriesthe. Kabbalists restricted their teachings to very smail secret societies. Great stress was placed on maintaining secrecy so that their teachingsshould not fall into improper hands. Since. Sefer. Yetzirah is such asmall book it presented the greatest danger. The leaders of theseschools may have deliberately released spurious versions so as toconfuse those who would be tempted to penetrate their mysteries. With several versions in circulation the uninitiated would not knowwhich to choose. It was the. Kabbalists themselves who preserved the correct textinitially concealing it from outsiders. Around 1550 Rabbi. Moshe. Cordevero leader of the. Safed school and the greatest. Kabbalist ofthe day sifted through the ten best manuscripts available choosingthe one most closely fitting the tradition of the. Kabbalists. A generation later the text was further refined by the. Ari. Rabbi. Yitzchak. Luria one of the greatest. Kabbalists of all time. This text known asthe. Ari. Version was published a number of times usually as part ofsome other collection. It resembles the. Short. Version in many waysbut there are some very significant differences in assignment. In general the. Ari. Version is the only one which is in agreement with the. Zohar. A number of variations were found even in this version and afinal edited text was finally produced by the. Gra. Rabbi. Eliahu. Gaonof. Vilna in the 18th century. This is known as the. Gra. Ari. Version of simply as the. Gra. Version. Thus there are four important versions of. Sefer. Yetzirah. Theyare1 The. Short. Version2 The. Long. Version3 The. Saadia. Version4 The. Gra. Version. Since the. Gra. Version was considered the most authentic by the. Kabbalists this is the one that we have chosen for the initial transla. SE. FE. R Y. ET. ZI. RA. H וצtion and commentary. The other three versions are presented in. Over cighty commentaries have been written on. Sefer. Yetzirah. Some especially the earliest were primarily philosophical. With theemergence of. Kabbalah as a public teaching a number of. Kabbalisticand mystical commentaries were also written. When the. Bahir andthe. Zohar were published commentators worked to fit the. Sefer. Yetzirah into the system of these texts. The same was true of theteachings of the. Ari which dominates the later commentaries. A history of the commentaries on. Sefer. Yetzirah reads very much like ahistory of the. Kabbalah in general. A list of the major commentariesis found in the. Bibliography. Our commentary on. Sefer. Yetzirah takes into account most ofthese as well as our other research into the methods of the. Yetzirah as well as the meditative methods that they imply3 Kislev 7Sefer. Yerzicah. CH. AP. TE. R O. NEבשלשים ושתים נתיבות פליאות חכמה 44יה יהוה צבאות אלהי ישראל אלהים con ומלך chip אל שרי רחוס pom רם ונשא שוכןער וקדוש O. N we וקדוש הוא וברא אתבשלשה ספרים בספר וספר וספורWith 32 mystical paths of. Wisdomengraved. Yahthe. Lord of. Hoststhe. God of. Israelthe living. God. King of the universe. Shaddai. Merciful and. Gracious. High and. Exalted. Dwelling in eternity. Whose name is. Holy. He is lofty and holy. And. He created. His universewith three books. Sepharimwith text. Sepherwith number. Sepharand with communication. Sippur. With 32As the next stanza will explain these 32 paths are manifest asthe 10 digits and the 22 letters of the. Hebrew alphabet. The 10 digitsare also manifest in the. Ten. Sefirot which are the most basic concepts of existence. The letters and digits are the basis of the most basic ingredientsof creation quality and quantity. The qualities of any given thingcan be described by words formed out of the letters while all of itsassociated quantities can be expressed by numbers. Numbers however cannot be defined until there exists someelement of plurality in creation. The. Creator. Himself is absolutely6 S. EF. ER. YE. TZ. IR. AH. Table 2 The 32 Paths in. Genesis. I In the beginning. God created. The spirit of. God hovered. God said let there be light. God saw the light that it wasgood. God divided between thelight and darkness. God called the light day. God said let there be afirmament. God made the firmament. God called the firmamentheaven. God said let the waters begathered. God called the dry land earth. God saw that it was good. God said let the earth bevegetated. God saw that it was good. God said let there beluminaries. God made two luminaries. God placed them in thefirmament. God saw that it was good. God said let the waters swarm. God created great whales. God saw that it was good. God blessed them be fruitfuland multiply. God said let the earth bringforth animals. God made the beasts of thefield. God saw that it was good. God said let us make man. God created man. Keter. Heh akhmah. Bet. Vay. Zayin. Bina Alef. Chet. Chesed. Tet. Gimel. Gevurah. Dalet. Tiferet. Mem. Yud. Kaf. Netzach. Lamed. Peh. Nun. Hod. Sefirah 1Elemental. Sefirah 2Double 1Elemental 2Elemental 3Sefirah 3Mother 1Elemental 4Sefirah 4Elemental 5Double 2Sefirah 5Double 3Sefirah 6Mother 2Elemental 6Double 4Sefirah 7Elemental 7Double 5Elemental 8Sefirah 8Mother 3Double 6Sefirah 9Elemental 9Chapter. One 7Table 2 The 32 Paths in. Genesis continued. In the form of. God. He cre. Eyin. Elemental 10ated him. God blessed them. Tzadi. Elemental 11 God said be fruitful and. Malkhut. Sefirah 10multiply. God said behold. I have. Kuf. Elemental 12given you. God saw all that. He had made. Tav. Double 7simple containing no plurality whatsoever. He is the most absoluteunity imaginable. Therefore plurality only came into existence withthe advent of creation. Only then could numbers be defined. The first elements of plurality in creation involved the. Ten. Sefirot. Hence it was the. Sefirot that defined the numbers and therefore the concept of quantity in general. Most of. Sefer. Yetzirah will deal with these 32 paths as they aremanifest in the letters and numbers. The 32 paths themselves however will not be mentioned again. The early. Kabbalists define these32 paths as different states of consciousness. A list of these is givenin. Appendix. IT. According to the. Kabbalists these 32 paths are alluded to in the. Torah by the 32 times that. Gods name. Elohim appears in the accountof creation in the first chapter of. Genesis. In this account the expression. God said appears ten times and these are the. Ten. Sayings withwhich the world was created. These. Ten. Sayings parallel the. Ten. Sefirot. The first saying is said to be the verse. In the beginning. Godcreated the. Heaven and the. Earth. Genesis 11 Even though. Godsaid does not appear here it is implied and understood5The other 22 times that. Gods name appears in this account thenparallel the 22 letters of the alphabet. The three times in which theexpression. G3od made appears parallel the three. Mothers. Theseven repetitions of. God saw parallel the seven. Doubles. Theremaining twelve names parallel the twelve. Elementals. See. Table 2In general none of the names of. God refer to the. Creator. Himself. The. Creator is only referred to as. Ain. Sof which means the. Infinite. Being or simply the. Infinite. The names used in scripture andelsewhere merely refer to the various ways through which. God manifests. Himself in creation. The name. Elohim which is used throughout the first chapter of. Genesis refers to the manifestation of delineation and definition. Each of the 32 paths therefore served to delineate and define a partic8 S. EF. ER. YE. TZ. IR. AH. Table 3 The. Hebrew alphabet1a4bdhvzcht4k1mn5343 34 174 אש de שש 4טש5ש0ב 5538958806 505564 צular aspect of creation. Man is seen as a microcosm witheach thingin his body paralleling something in the forces of creation. Thus forexample the six days of creation have parallels in mans two armstwo legs torso and sexual organ. This is the significance of the. Torahs statement that. God formed man in the image of. God. Genesis 127 Note that the word for. God here is. Elohim. This isbecause mans form parallels the structure of the delineating forcesthat define creation. The. Kabbalists note that the 32 paths of. Wisdom have their parallel in the human nervous system. Thirtyone of these paths then. Chapter. One 9parallel the 31 nerves that emanate from the spinal cord. The thirtysecond and highest path corresponds to the entire complex of cranialnerves which are twelve in number. The nervous system serves a double purpose. First it transmitsmessages from the brain to all parts of the body allowing the mindto control the limbs and organs. Secondly the nervous system transmits information from the various senses te the brain. Four of thesenses sight hearing taste and smell come directly through the cranial nerves which are entirely in the brain. The impulses that comefrom the lower 31 nerves deal primarily with the sense of touch andfeeling. Like the nerves each of the 32 paths is a two way street. First itis the channel through which the. Mind exerts control over creation. Secondly however it is also the path through which man can reachthe. Mind. If an individual wishes to attain a mystical experience andapproach the. Mind he must travel along the 32 paths. In. Hebrew the number 32 is written. Lamed. Bet 35 This spells. Lev the. Hebrew word for heart. It is in the heart that the action ofthe. Mind is manifest in the body. As soon as the influence of themind ceases the heart ceases to function this being the definition ofdeath. The heart also provides lifeforce to the brain and nervous system. When the heart stops pumping the nervous system can nolonger function and the mind no longer exerts influence on the body. The heart therefore serves as a causal link between mind andbody. It is for this reason that. Sefer. Yetzirah calls the heart the kingover the soul 63 It also describes the mystical experience as arunning of the heart 18The. Torah is seen as the heart of creation. The first letter of the. Torah is the. Bet 3 of. Bereshit מ1בראשית the beginning. The lastletter of the. Torah is the. Lamed 5 of. Yisrael ישראל 157361Together these two letters also spell out. Lev 35 meaning heart. The 32 paths are contained in the. Torah which is the means throughwhich the. Mind is revealed. It is also the link between the. Mind andthe physical universe. The. Torah is therefore expounded in 32 different ways as taught by. Rabbi. Yosi of. Galili. The two letters. Lamed 5 and. Bet 3 also share another uniquedistinction. As a prefix. Lamed means to and. Bet means in. Thethree letters of the. Tetragrammaton. Yud. Heh 7 and. Vav 1can also serve as suffixes for personal pronouns. The suffix. Yudmeans me. Heh means her and. Vay means him10 S. EF. ER. YE. TZ. IR. AH. In the entire alphabet there are only two letters to which thesesuffixes can be joined and these are. Lamed and. Bet. These then spellout the words. Li לי to me. Bi כי in me. Lah לה to her. Bah בה in her. Lo לו to him. Bo בו in him. The two letters. Larned and. Bet are the only ones in the entire alphabet which combine with the letters of the divine name in thismanner. The number 32 is the fifth power of two 25 As the. Sefer. Yetzirah explains 15 the. Ten. Sefirot define a five dimensionalspace. The 32 paths correspond to the number of apexes on a fivedimensional hypercube. This is not as difficult as it might seem. A line which has onedimension has two 2 apexes or ends. A square having two dimensions has four 27 apexes or corners. A cube which has three dimensions has eight 27 corners. We thus see that with the addition ofeach dimension the number of apexes is doubled. A four dimensional hypercube has 16 of 24 apexes while a five dimensionalhypercube has 32 or 2 apexes. Paths. The. Hebrew word for paths here 15 Netivot ב נתיבוה word thatoccurs only rarely in scripture. Much more common is the word. Derekh 77 As the. Zohar states however there is an important difference between these two words. A Derekh is a public road a routeused by all people. A Nativy on the other hand is a personal route apath blazed by the individual for his personal use. It is a hiddenpath without markers or signposts which one must discover on hisown and tread by means of his own devices. The 32 paths of. Wisdom are therefore called. Netivot. They areprivate paths which must be blazed by each individual. There is noopen highway to the mysterieseach individual must discover hisown path. The numerical value of. Nativ נתיב is 462 This is twice the number of the 231 Gates discussed below 24 These gates are a meansthrough which one ascends and descends along the 32 paths. Chapter. One ווMystical. These paths are said to be mystical. Peliyot פליאות in. Hebrew. This comes from the root. Pala x55 which has the connotation ofbeing hidden and separated from the world at large. Not only arethese paths individual but they are hidden concealed andtranscendental. This is very closely related to the word. Peleh פלא meaning amiracle. A miracle is separated and independent from the laws of thephysical world. It is also influenced by. Aidden forces. As such it is alink with the mystical and transcendental plane. The same is true ofthe paths of. Wisdom. According to the. Zohar the word. Peleh specifically relates to thepaths of. Wisdom. The type of miracle denoted by the word. Pelehis specifically one that is accomplished through the manipulation ofthese paths. The methods of manipulating these paths is one of theimportant teachings of. Sefer. Yetzirah. The. Sefer. Yetzirah later calls the three. Mothers a great mystical rmu. PA. LA secret 32 The first of the three. Mothers is. Alephx. When spelled out. Aleph אלף has the same letters as. PelehפלאAccording to the. Kabbalists the letter. Aleph denotes. Keter. Crown the highest of the. Sefirot. It is with regard to. Keter that. Ben. Sirah said. In what is mysterious mu. Ph. LA for you do notseek7The. Kabbalists cali. Keter the level of. Nothingness. Ayin. It ison this level that the laws of nature cease to exist and can thereforebe altered. As the book. Raziel points out the three letters of. Peleh פלא represent increasingly hidden values. According to the phonetic families defined by. Sefer. Yetzirah 23 the first letter. Peh 5 is pronounced with the lips the second letter. Lamed 5 with the middleof the tongue and the final. Alef x with the throat. Thus the firstletter is pronounced with the outermost revealed part of the mouthwhile the last is voiced with the innermost concealed part. The word. Peieh thus denotes the transition from the revealed to theconcealed. Wisdom. These 32 paths are said to be paths of. Wisdom akhmah. Ina. Kabbalistic sense. Wisdom is seen as pure undifferentiated. Mind. It is pure thought which has not yet been broken up into differenti12 S. EF. ER. YE. TZ. IR. AHated ideas. Wisdom is the level above all division where everythingis a simple unity. It is in recognition of this that the. Talmud states. Who is wise. Chakkam. He who learns from every man. It is on the level of. Wisdom that ail men are one. Hence if one 15 on this level he mustlearn from every human being and indeed from all creation. According to the. Baal. Shem. Tov this means that a person on thelevel of. Wisdom must even learn from. Evil. It is only on levelsbelow. Wisdom that people are separated into different individuals. Only on lower levels does the division between good and evilexist. The. Taimud likewise states. Who is wise. He who perceives thefuture. This is because. Wisdom is the pure mind force that transcends time. On the level of. Wisdom past present and future havenot yet been separated. Hence on this jevel one can 566 the futurejust like the past and present. The antithesis of. Wisdom is. Understanding. The. Hebrew wordfor. Understanding is. Bingh בינה which comes from the root אע73 Meaning between. Understanding is the level immediately below. Wisdom. It is onthe level of. Understanding that ideas exist separately where they canbe scrutinized and comprehended. While. Wisdom is pure undifferentiated. Mind. Understanding is the level where division exists andwhere things are delineated and defined as separated objects. On the level of. Wisdom all men are included in a single worldsoul. Understanding is the level of. Neshamah where the soul of eachindividual assumes a distinct identity and each one is seen a5 a separate entity. The divine name associated with. Understanding is. Elohim. This is a plural word since. Understanding implies a plurality offorces. It is the name. Elohim that is used throughout the entire firstchapter of. Genesis in describing the act of creation. The 32 timesthat this name occurs correspond to the 32 paths of. Wisdom. This resolves an important difficulty. If. Wisdom is a simpleundifferentiated. Mind how can it be manifest as 32 distinct paths. But actually. Wisdom is undifferentiated and it is only through thepower of. Understanding that it is divided into separated paths. Thesepaths are therefore designated by the name. Elohim the name associated with. Understanding. An example would be water flowing through a system of pipes. Water itself is an undifferentiated fluid having no essential macroscopic structure. Structure is only imposed on it when it flowsthrough the system of pipes. In the analogy. Wisdom is the waterwhile. Understanding represents the pipes that channel it. Chapter. One 13The 32 paths are expressed as the letters and numbers. Sincethese represent division they are manifestations of. Understanding. Hence. Wisdom represents nonverbal thought while. Understandingis its verbalization. In this respect. Wisdom and. Understanding are seen as beingmale and female respectively. In the. Kabbalah. Wisdom is seen asthe. Father. Abba while. Understanding is the. Mother. Immah. Themale represents unchanneled creative force. This can only be broughtinto fruition when delineated enclosed and channeled by the femalewomb. It is for this reason that the. Sefer. Yetzirah 12 calls the primary letters. Mothers. This also resolves another difficulty. Earlier we said that the 32paths represent the heart since the. Hebrew word for heart. Lev actually spells out the number 32 The heart however is normally associated with. Understanding while these paths are said to pertain to. Wisdom. But the paths merely channel. Wisdom while the substance of the paths themselves is. Understanding. Engraved. The text states that the. Creator used these 32 paths to engraveso as to create. His universe. The. Hebrew word here 15 Chakak ppn. This usually has the connotation of removing material as in the verse. Engrave chakakyourself a dwelling in a rock. Isaiah 2216 Derived from this rootare the words. Chok pm and. Chukah apn meaning rule anddecree since rules and laws serve to remove some of theindividuals freedom of action2 Thus the word. Chakak is closelyrelated to. Machak מחק meaning to erase as well as to the root. Lakach לקה meaning to remove or take. The word. Chakak is very closely related to the concept of writing. The main difference between engraving chakak and writing isthat when one writes one adds material such as ink to the writingsurface while when one engraves one removes material. When the. Bible uses the work. Chakak to designate writing it is referring tosuch systems as cuneiform where the text was written by removingwedges of clay from a tablet. To understand why the author uses the term engraved herewe must understand the idea of creation. Before a universe could becreated empty space had to exist in which it could be made. But initially only. God existed and all existence was filled with the. Divine14 S. EF. ER. YE. TZ. IR. AH. Essence the. Light of the. Infinite. Or. Ain. Sof. It was out of thisundifferentiated. Essence that a. Vacated. Space had to be engraved. The process known to the. Kabbalists as the 7zimizwm. Constriction is clearly described in the. Zoharin the beginning of the. Kings authority. The. Lamp of. Darkness. Engraved a hollow in the. Supernal. Luminescence. The hollow engraved in the. Supernal. Luminescence was the. Vacated. Space in which all creation subsequently occured. The undifferentiated. Light of the. Infinite which existed beforethe. Constriction is on the level of. Wisdom which is pure undelineated. Mind. The power of constriction is that of. Understanding thisbeing what the. Zohar calls the. Lamp of. Darkness. It is negativelight or negative existence which can engrave a hollow in the. Divine. Essence. This. Constriction or hollowing of the. Divine. Essence did notoccur in physical space but rather in conceptual space. It is hollowinsofar as it contains the possibility for information but not actualinformation. As such it is the. Chaos and. Void 7Jo4u and. Bohumentioned in the account of creation where the. Scripture states theearth was chaos and void. Genesis 12 Chaos is a state where information can exist but where it does not exist. The hollow was made through the 32 paths since letters and digits are the basic bits of information. While random letters and numbers do not actually convey information as long as they exist it isalso possible for information to exist. The. Vacated. Space is thereforethe state where it is possible for information to exist but where thispossibility has not yet been realized. These letters were subsequently combined into words formingthe. Ten. Sayings of creation. Each of these sayings brought information into the. Vacated. Space through which creation could take placethere. The order was therefore firsi engraving and then creation. The. Sefer. Vetzirah therefore states that the. Creator engraved andcreated. His universe. Engraved. Yah. Many of the. Kabbalistic commentaries translate this as. Heengraved. Yah. In. Hebrew the word he is often not writtenout but understood from the verbal form. The. He here refers tothe. Infinite. Being. Ain. Sof who is above all the divine. Names. Chapter. One 15According to this the. Sefer. Yetzirah is saying that the. Infinite. Being began creation by engraving the divine. Names through the 32paths of. Wisdom. The. Names are written with letters and they couldonly come inte being after the letters had been created. It is in the same vein that some of the early. Kabbalists interpretthe first verse in. Genesis to read. In the beginning. He created. Elohim along with the heaven and the earth5 The first thing thatthe. Infinite. Being created was the name. Elohim which is associatedwith the. Constriction. The divine. Names also parallel the. Sefirot. Once the. Vacated. Space had been engraved the. Sefirot could be created inside it. Theengraving of this. Space was therefore intimately related to these. Names. This can also be read in the imperative. With 32 mystical pathsof. Wisdom engrave. Yahand create. His world. The termengrave here would mean to form a clear mental image of the. Name 50 as to meditate on it as we will discuss later 114 Themethod is alluded to in. Ravas saying. If the righteous desired theycould create a world. Yah. Saadia. Gaon translates this as the. Eternal. The. Kabbalists normatively associate the name. Yah 7 with. Wisdom akhmah. Actually however only the first letter of thisname the. Yud י designates. Wisdom. The second letter. Heh 7 designates. Understanding the feminine principle. The reason why this name as a whole is used to designate. Wisdom is because. Wisdom cannot be grasped except when it is clothedin. Understanding. For this reason the. Yud alone is not used as thename for. Wisdom but rather the. Yud combined with the. Heh. There are a number of reasons why these two letters represent. Wisdom and. Understanding respectively. Yud has the primary formof a simple point. This alludes to the fact that. Wisdom is simple andundifferentiated. The numerical value of. Yud is 10 indicating thatall. Ten. Sefirot are included in the simple nature of. Wisdom. At the beginning of a word the letter. Yud indicates the masculine future. This is related to the teaching. Who is wise. He whoperceives the future. At the end of a word when used as a suffix the letter. Yud meansme or my. Wisdom is the essential nature of the individualbelonging to him alone. As such it 15 the ultimate my. The sameis true of the. Sefirah of. Wisdom akhmah with respect to the. Infinite. Being6 S. EF. ER. YE. TZ. IR. AH. Heh has a numerical value of 5 alluding 10 the five fingers ofthe hand. As such it represents. Understanding the hand that holds. Wisdon distributing and channeling it. At the beginning of a word the prefix. Heh means the. It is thedefinite article that specifies and delineates an object. Like a handthe definite article holds and specifies a concept that is specific ratherthan general. At the end of a word. Heh indicates the feminine possessive her. This is because. Understanding is the domain of the. Feminine. Essence. Heh is one of the two letters in the. Hebrew alphabet that is written as two disjunct parts. This alludes to the fact that. Understandingrepresents the beginning of separation. There is some disagreement in the. Talmud as to whether or not. Yah is a divine name. The. Sefer. Yetzirah clearly takes the positionthat it is. Yah the. Lord. In. Hebrew this is written as. FH. YH. H יהוה 7 It was with thesesix letters that. God created all things. It is thus written. Trust in. God for eternity of eternities for with. YH. YH. VH. He formed universes. Isaiah 264 9The. Lord of. Hosts. This name usually designates the. Sefirot which are associatedwith revelation and prophecy. These are. Netzach. Victory and. Hod. Splendor. This name however also contains the. Tetragrammaton. YH. VH here translated as the. Lord. The. Tetragrammaton designates the totality of ali the. Sefirot. Hence the phrase. YH. VH of. Hosts actually represents all the. Sefirot as they are revealed toman. This is the reason for the designation. YH. VH of. Hosts. Itrefers to revelation the state in which. God associates. Himself withbeings that are lower than. Himself namely. His hosts. According to the. Talmud the first person to use the designation. Lord of. Hosts was. Hannah when she prayed. O Lord of. Hostsif. You will look at the affliction of. Your servant 1 SamuelוChapter. One 17God of. Israel. This is connected to. Lord of. Hosts. While revelation in generalis to all of. Gods hosts in particular it is granted to. Israel. As weshall see 24 the name. Israel is closely associated with the 231gates. The. Hebrew word for. God here is. Elehim. This alludes to. Understanding the concept that divides and delineates. The. Living. God. The name is associated with the essential creative forces represented by the. Sefirah of. Yesod. Foundation. In man this force parallels the sexual organ. In. Hebrew this phrase is. Elohim. Chaim. This. Sefirah takes allthe forces collectively referred to as. Elohim and presents them inam active procreative mode. Life is defined as that which is activeand procreates and hence this is the connotation of. Living. God. King of the. Universe. This is the mode in which. God relates to the universe as a kingand it is associated with the. Sefirah of. Malkhut. Kingship. Of all the. Sefirot this is the only one which comes into direct contact with thelower stages of creation. The first five designations. Yah the. Lord of. Hosts. God of. Israel the. Living. God. King of the. Universe thus designate the. Ten. Sefirot in their downward mode as they are the source of all creativeforce. El. Shaddai. These two names are usually translated as. Almighty. God. Saadia. Gaon however translates them as. Omnipotent. Almighty. Here the. Sefer. Yetzirah begins designating the. Sefirot in anupward mode. In the. Bahir the disciples thus ask. From above tobelow we know. But from below to above we do not know18 S. EF. ER. YE. TZ. IR. AH. The designation. El. Shaddai is also related to the procreativeforce represented by. Yesod. Foundation and corresponding to thesexual organ in man. We therefore have two designations for. Yesod. Foundation. Living. God. Elohim. Chaim and. El. Shaddai. Living. God is the designation of this. Sefirah from a. Gods eyeview while. El. Shaddai is its designation from a mans eye view. Godthus told. Moses. I appeared to. Abraham. Isaac and. Jacob as. El. Shaddai. Exodus 63The first five designations represented the downward processfrom. God to the universe through which the creative force is channeled. The author however is now designating the names that relateto the upward process through which man approaches the. Divine. King of the. Universe the lowest stage applies to both directions. Merciful and. Gracious. These are the second and third of the. Thirteen. Attributes of. Mercy expressed in the verse. El merciful and gracious. Exodus346On this level one can comprehend the inner workings of the six. Sefirot. Chesed. Love. Gevurah. Strength. Tiferet. Beauty. Netzach. Victory and. Hod. Splendor. It is through these. Sefirot that. Godexpresses. His mercy to the world. This level was gained by. Moseswhen. God told him. I will have mercy upon whom. I will havemercy and. I will be gracious to whom. I will be gracious. Exodus3319High and. Exalted. The next designations are all taken from the verse. For thus says. God. High and. Exalted dwelling in. Eternity and whose. Name is. Holy. I dwell lofty and holy. Isaiah 5715High and. Exalted refers to the level of. Understanding. Bina The lower seven. Sefirot correspond to the seven days of creation. Understanding. Bina is above these seven. Sefirot and hence it isthe level preceding action and creation. This is the level where. Godis seen as being utterly transcendental separated from all the worldlyand high above everything mundane. Dwelling in etemity speaks of the level of. Wisdom akhmah. This is the level that is above time. Here one perceives. God as transcending not only space but time as well. Chapter. One 19His. Name is. Holy alludes to the levei of the. Crown. Keterthe highest of the. Sefirot. The. Kabbalists note that the expression. His. Name which in. Hebrew is 5 סנל ow has a numerical value gematria of 346 Thisis the same as the value of. Ratzon רצון meaning will. Will iseven higher than. Wisdom since it is the impluse that gives rise to allthings even thought. In. Kabbalistic terms. Will is designated as. Crown. Keter. Just as a crown is worn above the head so is the. Willabove and outside all mental processes. The word. Holy. Xadosh denotes separation and its generalsense implies separation from the mundane. The expression. His. Name is. Holy indicates that the. Crown is a level that is separatedand removed from every imaginable concept. Since it is above themental processes it cannot be grasped by them. The last expression lofty and holy is not found in many versions of. Sefer. Yetzirah. It possibly relates to the. Infinite. Being. Ain. Sof which is lofty above all concepts even. Will. The last five designations thus refer to the rungs which man mustclimb to reach the. Infinite. These are the. Sefirot in their upwardmode. The impulse of creation first went downward through the. Sefirotand then it went upward again returning to the. Infinite. Only thencould creation take place. With three books. Sefer. Yetzirah now begins to define the word. Sefirah the. Hebrew designation for the divine emanations that form the basis ofcreation. The. Hebrew word for book. Sepher ספר has the same root asthe word. Sephirah ספידה except that the former is masculine andthe latter is feminine. These three books are said to be text number and communication. The. Hebrew word for text here is. Sepfer 7o which literallymeans book. Number is. Sephar we from which the. Englishword cipher is derived. Communication is. Sippur nec whichmore literally is telling. These three divisions respectively represent quality quantityand communication. These are the letters numbers and the mannerin which they are used. These three books correspond to the three divisions of creationdefined by. Sefer. Yetzirah namely. Lniverse. Year and. Soul. In20 S. EF. ER. YE. TZ. IR. AH. Table 4 The three books. Text. Sepher. World space. Form of. Letters. Number. Sephar. Year time. Numerical. Value. Communication. Soul spirit. Pronunciation and. Sippur. Name of lettersmore moder terms these would be called space time and spirit. Universe refers to the dimensions of space year to time andsoul to the spiritual dimension. See. Table 4As we shall see the. Sefer. Yetzirah speaks of a fivedimensionalcontinuum defined by the. Ten. Sefirot. The first three are the threedimensions of space the fourth dimension is time while the fifth isthe spiritual dimension. Since the three spacial dimensions comprise a single continuumthe three of them together constitute the first book. Time is thesecond book while the spiritual dimension is the third. The three books define the three ways in which the array of the32 paths can be presented. First one can draw a diagram representingthem as one would picture them in a book. This is the aspect oftext. This is also the aspect in which they appear in the. Book ofthe. Torah in the first chapter of. Genesis. Secondly one can express the numerical sequences and distributions of these paths. Thus for example as the. Sefer. Yetzirah statesi2 the 32 paths consist of ten. Sefirot and 22 letters the latterwhich consists of three. Mothers seven. Doubles and twelve. Elementals. This is the aspect of number in the 32 paths. This is also relatedto their affinity to certain geometrical forms. Finally one can speak of the relationships between these pathsas they convey information. This is the level of communication. Itis closely related to the 32 paths where they represent states of consciousness as presented in. Appendix 1These three aspects are most apparent in the letters of thealphabet. There are three primary ways in which the letters can beinterpreted. First there is the physical form of the letters as they arewritten in 4 book. This is the aspect of text. Sepher which literallymeans book. Secondly there is the numerical value or gematria ofthe letter this being number. Finally there is the sound of the letter as well as the way its name is pronounced this beingcommunication or telling. See. Table 5 on page 22Text. Sepher the physical form of the letter pertains to thecontinuum of space since form only can be defined in space. This is. Universe. Number. Sephar implies sequence and this is thesequence of time which is the continuum of the. Year. Finally. Chapter. One 21communication. Sippur applies to the mind and this is in the spiritual continuum which is. Soul. These three words also define the term. Sefirah. First the word. Sefirah shares the root with. Sefer meaning book. Like a book each. Sefirah can record information. The. Sefirot thus serve as a memorybank in the domain of the. Divine. A permanent record of everythingthat has ever taken place in all creation is thus made on the. Sefirot. Secondly the word. Sefirah shares a root with. Sephar meaningnumber. It is the. Sefirot that introduce an element of number andplurality into existence. The. Creator the. Infinite. Being is the mostabsolute unity and the concept of number does not apply to. Him inany manner whatever. In speaking of the. Infinite. Being the. Sefer. Yetzirah therefore asks. Before one what do you count 17 It isonly with the creation of the. Sefirot that the concept of numbercomes into being. In this mode every event and action is measured and weighedby the. Sefirot and the appropriate response is conceived and calculated. Using the computer as an analogy the. Sefirot function as theprocessing unit of the. Divine domain in this mode. Finally the word. Sefirah shares a root with. Sippur which meanscommunication and telling. The. Sefirot are the means throughwhich. God communicates with. His creation. They are also the meansthrough which man communicates with. God. If not for the. Sefirot. God the. Infinite. Being would be absolutely unknowable andunreachable. It is only through the. Sefirot that he can beapproached. Of course as all the. Kabbalists warn one should not in any wayworship the. Sefirot or pray to them. One may however use themas a channel. Thus for example one would not think of directing apetition to the postman but one could use him to deliver a messageto the king. In a mystical sense the. Sefirot form a ladder or treethrough which one can climb and approach the. Infinite. Thus when the. Sefer. Yetzirah presents the words. Sepher. Sepharand. Sippur here it is not doing so accidentally. Rather the book isdeliberately presenting roots which define the concept of the. Sefirot. This 1s all the more obvious since this entire chapter deals with the. Sefirot. The three aspects text number and communication are thekeys to the methods of. Sefer. Yetzirah. If one wishes to influence anything in the physical universespace he must make use of the physical shape of the letters. If thisinvolves a meditative technique one would contemplate the appropriate letters as if they were written in a book. The method involves. SE. FE. R Y. ET. ZI. RA. H גTable 5 The numerical value of letters. Letter. Name. Value. Designation. Alef. Bet. Gimmel. Dalet. Heh. Vav. Zayin. Chetmotherdoubledoubledoubleelementalelementalelementalelementalelementalelementaldoubleelementalmotherelementalelementalelementaldoubleelementalelementaldoublemotherdouble. Pl 2 Doe ע טשאטפב 555025 55555358ביתגמלדלתרווrnטיתודדכףלמרמםנוןסטךעיזפאirקוףרישטיןתיוPhonetic. Familygutturallabialpalatallingualgutturallabialdentalguiturallingualpalatalpalatallinguallabiallingualdentalguiturallabialdentalpalataldentaldentallingualmaking each particular letter combination fill the entire field ofvision eliminating all other thoughts from the mind. Finally if one wishes to influence the spiritual realm he mustmake use either of the sounds of the letters or of their names. Thistechnique which we shail describe is the one that is used when making a. Golemעשר ספירות בלי מה ועשרים ושתים אותיות 2 4ne שלש אמות ושבע כפולות one עשרהפשוטותTen. Sefirot of. Nothingness. And 22 Foundation. Letters. Three. Mothers. Seven. Doubles. And twelve. Elementals. Chapter. One 23Ten. Sefirot. The. Sefer. Yetzirah now defines the 32 paths as consisting of 10Sefirot and 22 letters. The word. Sefirah literally means counting. It is thus distinguished from the word. Mispar meaning number. Although the. Sefirot are said to represent the ten basic digits they are not actualnumbers. Rather they are the sources from which the numbers originate. Although the. Sefer. Yetzirah does not name the. Ten. Sefirottheir names are well known from the classical. Kabbalah. They aregiven in. Table 6 The. Sefirot are usually presented in an array consisting of three columns as in the figure. The names of the. Sefirot are ail derived from scripture. Inrecounting. Betzalels qualifications. God says 1 have filled him withthe spirit of. God with. Wisdom with. Understanding and with. Knowledge. Exodus 313 As the. Sefer. Yetzirah later states 19the spirit of. God refers to. Keter. Crown the first of the. Sefirot. Wisdom and. Understanding then refer to the next two. Sefirot. The first two. Sefirot are likewise alluded to in the verse. With. Wisdom. God established the earth and with. Understanding. Heestablished the heavens and with. His. Knowledge the depths werebroken up. Proverbs 31920 It is hkewise written. With. Wisdoma house is built with. Understanding it is established and with. Knowledge its rooms are filled. Proverbs 2434Table 6 The ten. Sefirot. Keter. Crown akhmah. Wisdom. Bina Understanding. Daat. Knowledge. Chesed. Love. Gevurah. Strength. Tiferet. Beauty. Netzach. Victory. Hod. Splendor. Yesod. Foundation. Kingship. SE. FE. R Y. ET. ZI. RA. HFigure 1 The. Sefirot. Chapter. One 25All of these sources list three qualities. Wisdom. Understanding and. Knowledge. Knowledge however is not a. Sefirah butmerely the point of confluence between. Wisdom and. Understanding. In many ways however it behaves as a. Sefirah and it is thus oftenincluded among them. The next seven. Sefirot are named in the verse. Yours. O Godare the. Greatness 4 the. Strength 5 the. Beauty 6 the. Victory 7and the. Splendor 8 for. All 9 in heaven and in earth. Yours 0 Godis the. Kingdom 10 1 Chronicles 291153 It is here that thenames of all the lower. Sefirot are defined. See figure 1 on page 4In most sources however the first of these is called. Chesed. Loveinstead of. Gedulah. Greatness. Similarly the sixth is called. Yesod. Foundation rather than. All. In older. Kabbalistic texts howeverboth designations are used. According to some. Kabbalists the. Ten. Sefirot also parallel the10 Hebrew vowels. Together with the 22 letters they then comprisethe totality of the. Hebrew language. Of. Nothingness. The. Hebrew word here is. Belimah בלימה This word can alsobe translated as meaning closed abstract absolute or ineffable. This word occurs only once in scripture in the verse. Hestretches the north on. Chaos. He hangs the earth on. Nothingness. Belimahy. Job 267 According to many commentaries the word. Belimah is derived from the two words. Beli meaning withoutand. Afah meaning what or anything. The word. Belimmah wouldthen mean without anything or nothingness. According to this interpretion the designation. Sefirot of. Nothingness is used to indicate that the. Sefirot are purely ideal conceptswithout any substance whatever. Unlike letters which have form andsound the. Sefirot have no intrinsic physical properties. As such theyare purely conceptual. Other sources state that. Belimak comes from the root. Balamבלם meaning to bridle. This is found in the verse. Do not be likea horse or mule who do not understand whose mouth must be bridled bafam with bit and rein. Psalms 329This second interpretation seems to be indicated by the. Sefer. Yetzirah itself since it later says. Bridle bafom your mouth fromspeaking of them 18 According to this. Belimah would be translated as ineffable. The text is speaking of. Ten. Inefiable. Sefirotindicating that they cannot be described in any manner whatever26 S. EF. ER. YE. TZ. IR. AH. Figure 2 Ten points linked by 22 lines. There are three horizontalsseven verticals and twelve diagonals. Similarly the. Biblical verse. He hangs the earth on the ineffablewould mean that the forces which uphold creation cannot bedescribed. According to both interpretations the. Sefirot are distinguishedfrom the letters. While the letters are primarily modes of expressionthe. Sefirot are inexpressible by their very nature. A leading. Kabbalist. Rabbi. Issac of. Acco 12501340 points outthat. Belimah has a numerical value of 87 Gods name. Elohim onthe other hand has a value of 86 Belimah thus represents the stageimmediately following the pure essence of the. Divine22 Foundation. Letters. In the simplest sense these are called. Foundation letters becauseit was through the letters of the. Hebrew alphabet that the universewas created. The. Sefer. Yetzirah itself therefore says of the letterswith them. He depicted all that was formed and all that would everbe formed 22 This is also alluded to in what the. Talmud says ofthe builder of the. Tabernacle. Betzalel knew how to permute the letters with which heaven and earth were made. With each act of creation the. Torah reports that. God said. Thus. God said let there be light and. God said let there be afirmament. The decrees through which. God brought creation intobeing consisted of sayings. These in turn consisted of words andthese words were formed out of letters. Hence it was through theletters of the alphabet that the universe was created. Chapter. One 27These letters of creation were not only responsible for the inception of the world but they also constantly sustain it. It is thus written. Forever. O God. Your word stands in the heavens. Psalms 11989The very words and letters with which the universe was created arealso the ones which constantly sustain it. If these words and letterswere withdrawn for even an instant the universe would cease toexist. Thus if one knows how to manipulate the letters correctly onecan also manipulate the most elemental forces of creation. The methods of doing this comprise the main subjects of. Sefer. Yetzirahin. Hebrew. Foundation. Letters is. Oriot. Yesod. This can alsobe translated. Letters of. Foundation. In the. Kabbalah. Foundation. Yesod is the. Sefirah that corresponds to the sexual organ. It therefore has the connotation of coupling and pairing usually for the purpose of procreation. The letters are said to pertain to. Foundation. Yesod since it isonly through the letters that. Wisdom and. Understanding can cometogether and be coupled. As discussed earlier. Wisdom is pure nonverbal thought. Understanding on the other hand can only be verbal since if an idea cannot be expressed verbally it cannot be understood. The only link between nonverbal. Wisdom and verbal. Understanding consists of the letters of the alphabet. This is also evident from the above mentioned. Talmudic teaching. The. Talmud states that. Betzalel knew how to permute the letters with which heaven and earth were made. This is derived fromthe verse where. God says of. Betzalel. I will fill him with the spiritof. God with. Wisdom with. Understanding and with. Knowledge. Exodus 313We therefore see that the ability 10 manipulate the letters of creation depends on. Wisdom. Understanding and. Knowledge. Knowedge. Daar however is the point at which. Wisdom and. Understanding come together. If has the connotation of joining and intercourseas in the verse. Adam knew his wife. Eve. Genesis 41 Knowledgetherefore serves in the place of. Foundation between. Wisdom and. Understanding. It is in this same context that the. Sefer. Yetzirahspeaks of. Letters of. Foundation. In a more general sense the letters serve to pair off and connectall the. Sefirot. This is particularly true in the. Tree of. Life shownin figure page 24 which shall be discussed in detail. Three. Mothers. These are the three letters. Alef x. Mem ם and. Shin ש Theywill be discussed at length in. Chapter. Three. These letters are called28S. EF. ER. YE. TZ. IR. AH. Points. Horizontals. Verticals. Diagonals. Total. Sefirot. Mothers. Doubles. Elemenials. Letters4 1 4 610 3 7 12 22303n 1 n 3n 4n. Sn 2Natural. Array. According to the older. Kabbalists. According to the. Safed. School based on the. Zohar 159b. Cf. Pardes. Rimonim 73E10 O. D O04Figure 3 Family of diagrams. To וMay. CE. R50Chapter. One גMothers because they are primary. Essentially. Alef is the first letter of the alphabet. Mem is the middle letter and. Shin is the secondfrom the last. The reason why. Tav ת the last letter of the alphabet is not used is because it is one of the. Doubles. One reason why these letters are called. Mothers is because ingeneral the letters are derived from. Understanding. Bina As discussed earlier. Understanding is the primary feminine principle andis therefore called. Mother. This is alluded to in the verse. For youshall call. Understanding a. Mother. Proverbs 23 Since these arethe primary letters they are called the. Mothers. These letters are also called mothers. Imot in the same sensethat a creshroad is called a mother of the road. Ezekiel 2126These three letters are called creshroads since they form the horizontal links between the. Sefirot in the. Tree of. Life diagram. On amore basic level these are mothers because the number of horizontal links defines the order of the array as discussed below. Seven. Doubles. These are the seven letters that can express two sounds. Bet 5Gimel 2 Dalet. Kaf 3 Peh 9 Resh 9 and. Tav תThe. Elementals are the twelve remaining letters which have asingle sound. These two groups will be discussed in chapters four andfive respectively. ZI. NZ. IN. ZI. Sא ל שאיFigure 6 The paths defined by the. Gra as they appear in the. Warsaw1884 edition p 26b of. Part. Two32 S. EF. ER. YE. TZ. IR. AHif we draw ten points in three columns in the simplest mannerwe see that they are automatically linked by 22 lines. Of these threeare horizontal seven are vertical and twelve are diagonal as shownin figure 2 on page 26 The division presented by. Sefer. Yetzirah istherefore a natural consequence of the array. This figure can actually be looked upon as a member of a family of diagrams. The orderof the diagram is then determined by the number of horizontallinks. In practice for reasons dealing with the basic nature of the. Sefirot they are not arranged in this natural order but have the middle line lowered somewhat. There are several different ways that the. Kabbalists assign the letters in these diagrams. These are shown infigures 36עשר ספירות בלימה במספר עשר אצבעות חמש 3 4כנגד חמש וכרית יחיד מכוון באמצע במילת הלשון ובמילת המעורTen. Sefirot of. Nothingnessin the number of ten fingersfive opposite fivewith a singular covenantprecisely in the middlein the circumcision of the tongueand in the circumcision of the membrum. The number of ten fingers. Creation is said to have been accomplished with. Gods fingersas it is written. When. I see. Your heavens the work of. Your fingers. Psalms 84 The 10 numerical digits similarly parallel the ten fingersin man. The five fingers of the hand contain a total of fourteen bones. This is the numerical value for. Yad יד the. Hebrew word for hand. Chapter. One 33Five opposite live. Although the. Sefirot are usually divided into three columns theycan also be arranged in two arrays one to the right and the other tothe left. The masculine. Sefirot on the right side would then be allthose normally on the right as well as the upper two center. Sefirot. The feminine. Sefirot on the left would include the three normallyon the left together with the lower two center 560104 7The five masculine. Sefirot are often referred to as the five. Loves. Chasadim since they are on the side of. Chesed. Love. The fivefeminine. Sefirot are similarly called the five. Strengths. Gevwrorbecause they are on the side of. Gevurah. Strength. See figure 7 onpage 34When the. Sefirot are in their normal state arrayed in three columns they are in a state of equilibrium. But when the. Sefirot of thecentral column are moved to the mght and left so as to divide the. Sefirot into two arrays a powerful tension is produced. When theyare in such a mode powerful spiritual forces can be directed andchanneled. Therefore in many places where. God interferes directly with thephysical world the scripture speaks of. Gods fingers or hands. Themost obvious case occurs with reference to creation itself which the. Psalmist calls the work of. Your fingers as quoted above. We similarly find. My left hand has founded the earth and. My right handhas spread out the heavens. Isaiah 4813 Before such a creative actcould take place all the. Sefirot had to be polarized to male andfemale sides generating tension and force. Just as human procreationinvolves male and female so does. Divine creation. Very closely related to this are the various actions that use thehands to channel spiritual forces. These include the laying of handsthe lifting of the hands in the. Priestly. Blessing and the spreading ofthe hands in prayer. In al these cases the intent is to channel thepower of the. Ten. Sefirot through the ten fingers. In making themcorrespond to the two hands the. Sefirot are polarized creating spiritual tension 566 figure 8 on page 34 Once such tension existsthrough meditation and concentration the powers of the. Sefirot canbe focused and channeled. And a singular covenant. The. Hebrew here is וז Yachid. Some read. Brit. Yichud a unifying covenant but the meaning is similar. A similar concept isfound in the last chapter with regard to. Abraham 67 In general a4 S. EF. ER. YE. TZ. IR. AHcovenant brit is something that comes between two separate parts. The paradigm of a covenant is that which. God made with. Abrahamwhen he commanded him. Take to. Me a prime heifer a primefemale goat a prime ram a turtle dove and a young pigeon. Genesis 159 These five animals paralleled the five fingers. Three ofthe animals were divided in half so that the six halves representedthe six. Sefirot that are normally to the right and left. The four halvesof the birds which were not divided represented the four. Sefirotwhich are normally in the center line. See figure 9Feminine. Strengths. Left. Masculine. Loves. Right. Keter. Bina akhmah. Gevurah. Chesed. Hod. Tiferet. Yesod. Netzach. Malkhut. Figure 7 Masculine and feminine. Sefirot. Figure 8 Polarizing the ten. Sefirot through the ten fingers. Chapter. One 35Turtle. Dove6Heifer. Female. Goal. Ram. An. Young. Pigeon. Figure 9 Abrahams covenant. ER. AThe two tablets containing the. Ten. Commandments were alsocalled the. Tablets of the. Covenant. Deuteronomy 99 It was forthis reason that they were given as two tablets rather than as a singleone. When the. Ten. Sefirot are divided into this double array theplace in the middle becomes the focus of spiritual tension. This placeis then called the singular covenant or unifying covenant. Circumcision of the. Tongue. The. Hebrew word for circumcision is. Milah. This same wordhowever also means word as we find. Gods spirit speaks in meand. His word milah is on my tongue 2 Samuel 232 Hence thiscan also be translated a word of the tongue. The circumcision ofthe tongue refers to the ability to utilize the mysteries of the. Hebrewlanguage. It also refers to the ability to probe the mysteries of the. Torah. In a more general sense such circumcision denotes a fluency ofspeech. One who cannot speak properly is said to haveuncircumcised lips. Moses thus said. How will. Pharoah listen tome when. I have uncircumcised lips. Exodus 612 When one isgiven the power of proper speech his tongue is said to be circumcised. This is both the circumcision and the word of thetongue. A good example of this is found in the. Priestly. Blessing. Herethe priests raise their hands and pronounce the blessing outlined in6 S. EF. ER. YE. TZ. IR. AHscripture. Numbers 62227 The priests must raise their hands sothat they are precisely level with the mouth as it is written. Aaronlifted up his hands toward the people and he blessed them. Leviticus 922 The cohenpriest must concentrate on the fact that histen fingers represent the. Ten. Sefirot. As a result of the focus of spiritual force between his two hands his tongue is circumcised and hisblessing has its proper effect. The same is true of raising ones hands in prayer. Here againthe two hands focus spritual power so as to circumcise the tongueallowing the individual to pray effectively. In some. Kabbalistic meditative systems the raised hand position was likewise used to focusspiritual energy 11 was for a very similar reason that the cohenpriests had to wash their hands and feet before engaging in the divineservice. This also provides insight into the significance of the two. Cherubim that were on the. Ark of the. Covenant in the. Holy of. Holies. These two. Cherubim were the source of all prophecy. Prophecyinvolves a particularly intense focusing of spiritual energy allowingthe prophet to actually speak in. Gods name. Prophecy was thus theultimate level of circumcision of the tongue. In describing the. Ark. God told. Moses. I will commune withyou and will speak to you from above the arkcover from betweenthe two. Cherubim which are on the. Ark of. Testimony. Exodus2522 What was true of. Moses was also true of the other prophetsand the influx of prophecy was channeled primarily through thesetwo. Cherubs in the. Holy of. Holies. There is some evidence that atleast in some cases the prophetic experience was the result of intensemeditation of these two. Cherubim. When the. Cherubim wereremoved from the. Holy of. Holies with the destruction of the. First. Temple prophecy as such ceased to exist. According to the. Zohar the two. Cherubim represented the. Sefirot divided into a masculine and feminine array. These wereplaced on the. Ark which contained the original. Tablets of the. Ten. Commandments. There were five. Commandments on each tablet sothe two represented a similar array of the. Sefirot. This created a permanent state of tension through which the spiritual force associatedwith prophecy could be focused. Circumcision of the. Membrum. Just as the fingers of the two hands represent the. Ten. Sefirot sodo the toes of the two feet. Between the legs is the circumcision ofthe sexual organ. Chapter. One 37In order to understand the significance of this circumcision onemust realize why. God commanded that it be done on the eighth dav. The. Torah states. On the eighth day the flesh of his foreskin mustbe circumcised. Leviticus 1 23 The covenant of circumcision wasoriginally given to. Abraham. The world was created in six days representing the six primarydirections that exist in a threedimensional universe. The seventhday the. Sabbath is the perfection of the physical world and it represents the focal point of these six directions as discussed below 44The eighth day then represents a step above the physical into therealm of the transcendental. Through the covenant of circumcision. God gave. Abraham andhis desendents power over the transcendental plane. The most obvious case in which this occurs is in conception where a soul is broughtdown into the world. Since the mark of the covenant 15 on the sexualorgan it gives the individual access to the highest spiritual realmsfrom which he can draw down the most lofty souls. By meditating on the fact that the ten toes represent the. Ten. Sefirot one is able to concentrate spiritual energy into the sexualorgan. Through such methods one can gain complete controlover ones sexual activities even in the midst of intercourse. Bysanctifying oneself in this manner during sexual intercourse oneis able to determine the qualities of the child that will beconceived. The covenant of circumcision also represents the channeling ofsexual energy he sexual drive is one of the most poweful psychological forces in man and when it is channeled along spiritual lines itcan help bring one to the highest mystical states. In giving the commandment of circumcision. God indicated that the emotions anddesires associated with sex could be used for the mystical quest ofthe. Divine on a transcendental plane. The juxtaposition between the circumcision of the tongue andthe circumcision of the membrum explains the prophetic positionfavored by. Elijah. The scripture states. Elijah went up to the top ofthe. Carmel entranced himself on the ground and placed his facebetween his knees 1 Kings 1842 This position was used for theintense concentration of spiritual energy. According to the. Midrashthis position was used because it placed the head in conjunction withthe mark of circumcision. When one 15 in this position all of these forces are broughttogether. The ten fingers ten toes tongue and sexual organ comprisea total of 22 elements paralleling the 22 letters of the. Hebrew alphabet. The individuals body itself thus becomes an alphabet withwhich he can write in the spiritual realm. SE. FE. R Y. ET. ZI. RA. H38עשר ספירות בלימה עשר ולא תשע עשר ולא 4 4אחת עשרה הבן בחכמה וחכם בבינה בחון בהם והקור מהם והעמר רבר על sem wna יוצרעל מכונוTen. Sefirot of. Nothingnessten and mol nineten and not eleven. Understand with. Wisdom. Be wise with. Undersianding. Examine with themand probe from them. Make feach thing stand on its essence. And make the. Creator sit on. His base. This section speaks primarily of the first three. Sefirot. Keter. Crown akhmah. Wisdom and. Bina Understanding. Laterwe find a similar discussion with regard to the lower seven. Sefirot45Ten and not nine. The highest faculty in man is will. This corresponds to the firstof the. Sefirot. Keter. Crown. If one were to attempt to describe. God it would be tempting tosay that. He is pure. Will. This would be very much like saying that. God is spirit or that. He is love since all such descriptionsattempt to depict. God in terms of human traits. If any human traitwere to be used however it should be will since this is the highestof all human faculties. If we would say that. God was pure. Will however then we wouldbe saying that. He is identical with. Keter. Keter however is merelya. Sefirah and as such it is something created by. God and inferiorto. Him. We therefore caanot even say that. God in pure. Will. Even. Will is among. His creations and is inferior to. Him. Therefore thereis no word that can be used to describe. Gods essence. The author consequently states that the. Sefirot are ten and notnine. For if we were to say that. God is. Will then. Keter would beidentical to. God and only nine. Sefirot would remain. But since there. Chapter. One 4are ten. Sefirot then even. Will is nothing more than a. Sefirah and itis something that is inferior to the. Creator. The. Sefer. Yetzirah also warns ten and not eleven. This is toteach that. God. Himself the. Infinite. Being is not to be includedamong the. Sefirot. If. He were then there would be eleven rather thanten. God belongs to a totally different category than the. Sefirot andis not to be counted among them. As a result we cannot evendescribe. Him by such purely abstract qualities as will wisdom loveor strength. When the. Bible makes use of any of these qualities inrelation to. God it is speaking of the. Sefirot created by. God and notof the. Creator. Himself. This 1s particularly important for the mystic. As a person reachesthe highest levels he might think that he is actually reaching. God. Himself. The. Sefer. Yetzirah therefore warns that when one climbsthe ladder of the. Sefirot there are only ten steps and not eleven. The. Creator is always beyond our grasp. It is for this reason that. God is called. Ain. Sof literally the. Infinite. One can climb higher and higher reaching toward infinity butone can never attain it. Infinity may remain a goal but it is only agoal that points to a direction but not a goal that acually can bereached. The same is true of the. Infinite. Ain. Sof. Understand with. Wisdom. As discussed earlier. Understanding. Bina involves verbalthought while. Wisdom akhmah is pure nonverbal thought. Understanding consists of the normal reverie where the person thinksout things so a5 סז understand and organize the thoughts. Wisdom onthe other hand is pure thought and in particular it refers to a stateof consciousness where the mind is not engaged in reverie. It is very difficult to experience pure nonverbal thought. As soonas 8 person attempts to clear his mind of thought he immediatelybegins to think. Now 1 am not thinking of anything. The state of. Wisdom or akhmah consciousness is one of pure nonverbalthought which is very difficult to attain. It is in an attempt to attain the state of akhmah consciousnessthat the various meditative methods are used. Thus mantra meditation attempts to clear the mind of reverie by filling it with therepeated words of the mantra. Similarly contemplation pursues thesame goal by filling the mind with the contemplated object. Wisdom is associated with the nonverbal right hemisphere of thebrain while. Understanding is associated with the verbal left hemisphere. As the. Kabbalists explain. Wisdom is normally only experi40 S. EF. ER. YE. TZ. IR. AHenced when it is clothed in. Understanding. One may be able to experience the workings of the nonverbal areas of the mind but onlywhen one clothes them with verbal thoughtslt is here that the. Sefer. Yetzirah begins instruction on how tograsp the. Sefirot. The first step is to. Understand with. Wisdom and to be wisewith. Understanding. This involves a deliberate oscillation between. Understanding and. Wisdom between verbal. Bina consciousnessand nonverbal akhmah consciousness. Try for a moment to stop thinking. You remain completely conscious but there are no verbal thoughts in your mind. If you are anaverage person you may be able to maintain such a state for a fewseconds but immediately your mind begins to verbalize the experience. You might say to youself. I am not thinking of anything. Butas soon as you do this of course you actually are thinking ofsomething. For those few seconds however you have experienced nonverbal akhmah consciousness. If you work at this exercise you can gradually learn how to extend the time in which you are in this state. It islike a heavy pendulum the longer you push it back and forth thefurther it will swing. Similarly the more you learn to oscillatebetween verbal. Bina consciousness and nonverbal akhmah consciousness the deeper you will reach into the latter and the longeryou will be able to maintain this state akhmah consciousness is particularly important in reachingthe. Sefirot. As mentioned earlier 12 the. Sefirot are ineffable andcannot be understood verbally. As the. Sefer. Yetzirah itself says theymust be reached by paths of. Wisdom that is through the paths ofnonverbal akhmah consciousness. Examine with them. A similar expression 15 later used with regard to the lower. Sefirot45Once an individual is able to experience the. Sefirot he mustmake use of them to examine and test them. The author does not sayexamine them but examine with them. The. Hebrew word usedhere is. Bachan and it means that one is to test things for their intrinsic quality as they are at the immediate moment. When a person has an awareness of the. Sefirot he can thenexamine anything in creation and determine the. Sefirah to whichit pertains. As he becomes proficient in doing this he can use various. Chapter. One 4things to strengthen his attachment to their associated. Sefirah. Whenthe. Sefer. Yetzirah was first written each individual had to do thison his own. Now however there are many lists which associate various things and ideas with their appropriate. Sefirot and these can beused as aids in binding oneself to them. Probe from them. The. Hebrew word for probe here is akar which usuallyindicates attaining the ultimate knowledge of a thing. The. Sefer. Yetzirah says that one should probe rom them. Asa result of the spiritual power that one attains from the. Sefirot oneshould probe each thing to its ultimate depth. Through ones experience of the. Sefirot one is to gain the deepest possible insight intoeverything in the world. Note carefully that the. Sefer. Yetzirah does not tell us to contemplate the. Sefirot themselves. Rather it instructs us to use them indeveloping an inner sight with which to view the world. Make each thing stand on its essence. In this manner one can learn how to perceive the essentialnature of each thing. The. Sefer. Yetzirah says make each thingstand on its essence so as to parallel the next phrase make the. Creator sit on. His base. The. Sefer. Yetzirah is also indicating here that when a person perceives the true spiritual nature of a thing he also elevates that thingspiritually. Standing refers to such elevation. The expressionmake each thing stand therefore says that when one probes fromthem he elevates the things that he probes. Make the. Creator sit on. His. Base. The. Hebrew word for base here is. Makhon and in a numberof places it is seen as the place where. God sits. Thus in his prayer. Solomon speaks of the heaven the base makhon of. Your sitting1 Kings 839 The scripture likewise states. Righteousness and42 S. EF. ER. YE. TZ. IR. AH. Table 7 The four universes. Content. Atzilut. Nearness. Sefirot. Nothingness. Emanation. Beriyah. Creation. The. Throne. Something from. Nothing. Yetzirah. Formation. Angels. Something from. Something. Asiyah. Making. Shade of the. Completion. Action physicaljudgement are the base rnakhon of. Your. Throne. Psalms 8915In other places the. Bible speaks of the. Temple as being the baseupon which. God sits. The word. Makh on poo comes from the root. Ken po whichis also the root of the word. Hekhin ps7 meaning to prepare. Hence. Makhon refers not merely to a physical base but to onethat is specifically prepared for a special purpose. The. Scripturethus says. He founded the earth on its base makhon. Psalms1045 This verse indicates that everything in the physical worldhas a specific spiritual counterpart and basis through which it canbe elevated. In general the anthropomorphism sit when used with respectto. God indicates a sense of lowering. When a person sits down helowers his body. Similarly when. God sits. He lowers. His essence0 as to be concerned with. His creation. When the. Bible speaks of. Gods. Throne it is speaking of the vehicle through which. Heexpresses such concern. In. Kabbalah there is general mile that every awakening frombelow motivates an awakening from above. Thus when a personmentally elevates each thing to its spiritual essence he also bringsspirttual sustenance shefa down to that particular object. This sustehance can then be channeled and used by the individual. Under someconditions this can be used to actually bring about physical changesin the world. The term. Makhon is also interpreted by the. Talmud to indicatea parallelism between the spiritual and the physical domains. Theprepared basis makhon through which. God sits and channels. His spiritual influence to the world is precisely this. Mfakhontheparallelism between the spiritual and the physical. This is the aspectthrough which. God sits and the scripture therefore speaks as thebase makhon of. Your sitting. Chapter. One 43In this context the. Sefer. Yetzirah here calls. God the. Yorrer. Wehave translated this as the. Creator but a more accurate renditionwould be the. Former or the. One who forms. In. Hebrew there are three words which have similar meaning. They are. Bara meaning to create 101207 meaning to form and. Asah meaning to make. According to the. Kabbalists. Bara indicates creation ex nihilo something from nothing. Fafzar denotesformation of something from a substance that already existssomething from something. Asaf has the connotation of the completion of an מ36110The. Kabbalists teach that stages parallel the three supernal universes which are called. Beriyah. Creation. Yetzirah. Formationand. Asiyah. Making. They are alluded to in the verse. All that iscalled in. My. Name for. My. Glory. Atzilut. I have created it. Beriyah 1 have formed it. Yetzirah and. I have made it. Asiyah. Isaiah 437The highest universe is. Atzilut the domain of the. Sefirot themselves. Below this is. Beriyah the domain of the. Throne. Since. Beriyah. Creation is something from nothing. Atzilut is oftenreferred to as. Nothingness 4yin. Hence the. Sefirot which are in. Atzilut are called. Sefirot of. Nothingness. Below. Beriyah is the universe of. Yetzirah. Formation which isthe world of the angels. Finally there is the universe of. Asiyah. Making which consists of the physical world and its spiritual shadow. See. Table 7Here. Sefer. Yetzirah is speaking primarily about establishing alink between the two lower worlds. Yetzirah and. Asiyah. The methods of. Sefer. Yetzirah involve the manipulation of the forces of the. Universe of. Asiyah and this is the reason for the name of the book. The text therefore speaks of. God as the. Yotzer the. Former indicating. His manifestation in the world of. Yetzirah. From the above mentioned verse. He founded yasad the earthon its base. Makhon we see that. Makhon refers to a spiritual levelthat is close to the physical world namely the lowest level of. Yetzirah. AMfakhon is on the level corresponding to. Yesod. Foundation which has the connotation of connecting and binding. Henceit binds. Yetzirah to. Astyah. By elevating objects in the physicalworld one can then draw upon the forces of. Yetzirah the world ofthe angels. It is for this reason that the. Sefer. Yetzirah uses the term. Makhon. Base rather than. Throne. Kisey. The term. Throne would indicatethe. Universe of. Beriyah which is the world of the. Throne. AMakhonon the other hand is a level of. Yetzirah44 S. EF. ER. YE. TZ. IR. AHעשר ספירות בלימה מדתן עשר שאין להם סוף 5 4עומק ראשית ועומק אחרית עומק טוב ועומקרע עומק רום ועומק תחת עומק מזרה ועומק מעדבpow צפון ועוטק דרום ארון pre אל Poo נאמןSenn בכולם ממעון קרשו עד עדי עדten. Sefirot af. Nothingness. Their measure is tenwhich have no end. A depth of beginning. A depth of end. A depth af good. A depth of evil. A depth af above. A depth of below. A depth af east. A depth of west. A depth of north. A depth of south. The singular. Master. God faithful. Kingdominates over them alljrom. His holy dwellinguntil eternity of eternities. Here the. Sefer. Yetzirah defines the five dimensional continuumwhich is the framework of its system. These five dimensions defineten directions two opposite directions in each dimension. See. Tabie8 on page 46The space continuum consists of three dimensions updownnorthsouth and eastwest. This continuum is defined by six directons and 15 called. Universe. The time continuum consists of twodirections past and future or beginning and end. This is calledyear. Finally there is a moral spiritual fifth dimension whose twodirections are good and evil. This is called soul. According to the later. Kabbalists these ten directions parallelthe. Ten. Sefirot in the following manner. Beginning akhmah. Wisdom. End. Bina Understanding. Chapter. One 45Good. Keter. Crown. Evil. Malkhut. Kingship. Up. Netzach. Victory. Down. Hod. Splendor. North. Gevurah. Strength. South. Chesed. Love. East. Tiferet. Beauty. West. Yesod. Foundation. The. Ten. Sefirot are thus seen as consisting of five sets of opposites. These are the five opposite five discussed above 13 The opposites parallel the five fingers on each of the two hands. Wisdom is always defined as the beginning by the. Kabhbalists. This is based on such verses as. The beginning is. Wisdom. Proverbs47 This corresponds to the beginning of existence before creation was defined articulated or verbalized. God then created the world with ten sayings. This represents thepower of. Understanding. Bina which is the aspect of verbalthought. As discussed earlier the name. Elohim used in the accountof creation represents. Understanding. Sayings can only comeabout through. Understanding denoted by the name. Elohim. Psychologically. Wisdom also represents the past in anothermanner. Memory is not verbal but is stored in the mind in a nonverbal mode. It 1s only when one brings a memory to the surface that itbecomes verbalized. Since pure memory is completely nenverbal itis in the category of. Wisdom. The future on the other hand cannot be imagined at all exceptin verbal terms. One can remember the past but not the future. Thefuture can only be conceived when it is described. The main way inwhich we know the future is by extrapolating from our knowledge ofthe past or in the language of the. Talmud. Understanding one thingfrom another7Past and future are also the counterparts of. Wisdom and. Understanding insofar that they are respectively male and female. The pastis said to be male since it directly influences the future. In this manner it ts as if the feminine future is impregnated by the past. Keter is said to be good since it is the. Sefirah closest to. God. For the same reason. Malkhut the. Sefirah furthest from. God is saidto be evil. This does not mean that. Maikhut itself is actually evilsince all the. Sefirot are completely and absolutely good. However46 S. EF. ER. YE. TZ. IR. AH. Table 8 The ten directions. Isaac. Raavad the. Blind. Ramak. Beginning akhmah akhmah akhmah. Keter. End. Bina Bina Bina Malkhut. Good. Keter. Chesed. Chesed akhmah. Evil. Malkhut. Gevurah. Malkhut. Bina Up. Netzach. Keter. Keter. Netzach. Down. Hod. Malkhut. Yesod. Hod. East. Tiferet. Tiferet. Tiferet. Tiferet. West. Yesod. Yesod. Netzach. Yesod. North. Gevurah. Netzach. Gevurah. Gevurah. South. Chesed. Hod. Hod. Chesed. See note 104 im text2 Raavad. Ramban 2 Otsar. Ha. Shem ad foc. Pardes. Rimonim 341 Fitzchak. Sagi. Nahor ad foc4 Pardes. Rimonim 35 end from. Tiktuney. Zohar 15ab 70 i 25asince. Malkhut points in the direction away from. God it is said todenote the direction of evil. The entire array of the. Sefirot is often called the. Tree of. Life. The center line from. Keter to. Malkhut when taken alone is calledthe. Tree of. Knowledge. It is on this line that good and evil cometogether this being the mystery of the. Tree of. Knowledge of. Goodand. Evil. Genesis 29 of which. Adam and. Eve were commandednot to partake. It is in the quasi. Sefirah of. Knowledge. Daat thatgood and evil converge. Because of this some of the later. Kabbalistsplace the depth of good and depth of evil both in. Knowledge. Daat. There are 32 hyperquadrants that can be defined in a fivedimensional hyperspace. These correspond to the 32 apexes on a fivedimensional hypercube as discussed above 11 These in turn arerelated to the 32 paths of. Wisdom. See. Table 9In general a knife or cutting blade has one dimension less thanthe continuum that it cuts. In our threedimensional continuum ablade is essentially a twodimensional plane. Therefore in a fivedimensional continuum one would expect a blade to have fourdimensions. Such a blade would be a fourdimensional hypercubehaving 16 apexes. The. Midrash states that. Gods sword has 16 edgesindicating that it is indeed a fourdimensional hypercube. Chapter. One. Table 9 The 32 hyperquadrants. So. Oh. Ul 4 Ge 02 Malkhut. Malkhut. Malkhut. Malkhut. Malkhut. Malkhut. Malkhut. Malkhut. Malkhut. Malkhut. Malkhut. Malkhut. Malkhut. Malkhat. Malkhut. Malkhut akhmah akhmah akhmah akhmah akhmah akhmah akhmah akhmah akhmah akhmah akhmah akhmah akhmah akhmah akhmah akhmah. Chesed. Chesed. Chesed. Chesed. Gevurah. Gevurah. Gevurah. Gevurah. Tiferet. Tiferet. Yesod. Yesod. Tiferet. Tiferet. Yesod. Tiferet. Tiferet. Yesod. Yesod. Tiferet. Tiferet. Yesod. Yesod. Tiferet. Tiferet. Yesod. Yesod. Tiferet. Tiferet. Yesod. Yesod4748 S. EF. ER. YE. TZ. IR. AH. Their measure is ten which have no end. The. Sefer. Yetzirah does not say their number is ten buttheir measure is ten. What it is saying is that the. Sefirot define acontinuum of ten directions or five dimensions. Each of these directions is said to be infinite and endless. Indeedin saying that they have no end the. Sefer. Yetzirah uses the term. Ain lahem. Sof. This is the term usually used for. God the. Infinite. Being. Each direction extends without limit and in this respect the. Sefirot share a property with the. Infinite. Being. The initiate is here given an allegory through which he or shecan perceive his or her path to the. Infinite. Being. The allegory consists of any of the directions. Thus for example קש has no end. One can continue to travel in an upward direction but can neveractually reach up. The same is true when one travels upspiritually. A depth of beginning. The. Sefer. Yetzirah does not speak of directions but of depths. In general the concept of depth indicates something at a great distance as when one looks down a deep well gazing at its depth. Ittherefore denotes great distance both physical and mental. Therefore an idea that is difficult to understand and far from ones comprehension is also said to be deep. There are many examples of this in scripture. We thus find. Theheavens for height the earth for depth and the heart of kings has noprobing. Proverbs 253 Regarding. Wisdom. Kohelet likewise said. It is deep deep who can find it. Ecclesiastes 724 In particularthe word depth is used in relation to the. Divine as in. How greatare your works. O God. Your thoughts are very deep. Psalms 926These ten depths therefore represent the ten directions extended toinfinityft is written. Counsel in mans heart is like deep water but aman of understanding will draw it out. Proverbs 205 Although thedepth of these directions is infinite it can be described mentally. Thefirst technique involves verbal thought through being a man of. Understanding. Gradually then one can also learn to depict theseinfinite depths nonverbally. The first exercise is to try to depict the depth of beginning. Attempt to picture an infinity of time in the past. Let the mind travelback to 3 minute ago and hour ago a day ago a year ago continuinguntil you reach a level where you are trying to imagine an infinityago. Then do the same with regard to the future. Chapter. One 49The next exercise involves trying to imagine infinite good andinfinite evil. The limits are pure ideas which cannot be verbalized. Finally one must imagine the limits of the spacial dimensions. One must perceive the height of the sky and beyond the sky thedepth of the earth and beyond the 631In this manner one gradually trains the mind to depict the infinite. Since the. Sefirot themselves are also infinite this exercise canhelp one attain communion with the. Sefirot. The individual can then learn how to climb the. Tree of the. Sefirot and eventually approach the loftiest spiritual heights. Thisis accomplished through these depths. It is written. A song ofsteps from the depths. I call. You. O God. Psalms 1301 One callsout to. God by meditating on the depths and then one can ascendthrough a series of steps. The psalm is therefore called a song ofsteps4The singular. Master. This can also be read. The. Master is singular and a similarexpression is found below 17After describing the five dimensional continuum defined by the. Sefirot the. Sefer. Yetzirah specifically refers to. God as the singular. Master. The. Hebrew for singular here is. Yachid indicating a complete and absolute unity. The unity of. God is absolute. He is not like a person who consistsof many parts. He is not even like the most simple physical objectsince even such an object has three dimensions. To say that. God 5bound by dimensions would in itself introduce an element of plurality in. His essence and this is excluded. After the. Sefer. Yetzirah has defined the fivedimensional continuum one might be misled to think that. God. Himself is a fivedimensional being. The text therefore stresses. His unity at this point. The concept of dimensionality does not apply to. God at all. God faithful. King. In. Hebrew this is. FE. Melekh. Neeman אל מלך נאמן The initialletters of this phrase spell out. Amen jox and according 10 the. Talmud it is this phrase that defines the word. Amen. The statement here that. God is faithful means that. He is accessible only through faith. The human intellect can only grasp concepts10 S. EF. ER. YE. TZ. IR. AHwithin the fivedimensional continuum of spacetimespirit. God the. Infinite. Being however is beyond this. He may relate to the universeas. King but. He. Himself is above the grasp of our mentality. Dominates them all. The. Hebrew word for dominate here is. Moshel. There are twosynonyms that indicate dominance. Melek. A and. Moshel. A Melekhis a king who interacts with his subjects and is therefore affected bythem. A foshel on the other hand ts a tyrant and dictator whorules but is in no way influenced by his subordinates. God is sometimes called a. Melekh but this refers only te. Hisactions through. Malkhut. Kingship the lowest of the. Sefirot. The. Infinite. Being however 1s actually a. Moshel an absolute ruler whois in no way affected by. His creation. The scripture thus says. Ifyou are righteous what do you give. Him. What does. He receivefrom your hand. Job 357 This is particularly true of. Godsrelationship to the. Sefirot. He is in no way affected or defined bythem. From. His holy habitation. The. Hebrew word for habitation here is. Maon pyo. Theexpression. Holy habitation. Maon. Kadosh occurs a number oftimes in the. Bible is also used again below 112The word. Afaon is defined by the verse. O God. You have beena habitation maon for us. Psalms 901 The. Midrash interpretsthis סז indicate that. God is the habitation of the world and theworld is not. His habitation. God is the place of the world defining the spacetimespirit continuum and. He is not defined by anycontinuum whatever. The continuum is contained in. God as it wereand. He is not contained in the continuum. The word. Maon is very closely related to the word. Makomovo meaning place. Makom comes from the root. Kom mpmeaning to stand. Hence. Makont denotes a place in physicalspace where something can stand. Afaon מעון on the other handcomes from the same root as. Onah עונה meaning a time orperiod. Just as. Afakom defines a point in space so. Maon definesa point in the spacetime continuum. Thus when the. Sefer. Yetzirah says that. God dominates the. Sefirot from. His. Holy. Maon it is indicating that. He is the placeand habitation of the fivedimensional continuum. Not only does. Chapter. One 51God circumscribe the universe of space but. He even defines timeand spirit. This is said to be holy and a5 discussed above 11 theword holy. Kadosh denotes separation from the mundane. The. Infinite. Being is separated from all the. Sefirot and in relation to. Him even the. Sefirot are mundane. Until eternity of eternities. In. Hebrew this is. Adey. Ad עדי עד and this expression occursnumerous times in the. Bible. There are two synonyms which denote eternity. The first is. Le. Olam usually translated as forever which indicates the endpoint of the time continuum. Often used is the expression. Le. Olam. Va. Ed ועד ony which means forever and eternity. The expressioneternity here denotes the realm outside the time continuum wherethe concept of time does not exist at all. Even in such a timeless domain however there is still a kind ofhypertime where events can occur in a logical sequence. The. Midrash calls such hypertime the order of time seder zermanini. The expression eternity of etermities. Adey. Ad denotes a domainthat is beyond even such hypertimeעשר ספירות בלי מה צפייתן A. NT. S הבזק 6 4ותכליתן pr להם N. IT. Pp בהן ברצוא ושוב ולמאמרו כסופה ירדופו ולפני כסאו הם משתחויםTen. Sefirot of. Nothingness. Their vision is like the appearance of lightning. Their limit has no end. And. His. Word in them is running and returning. They rush to. His saying like a whirlwind. And before. His throne they prostrate themselves. Their vision. The word for vision here 15 Tzafiyah which usually denotes aprophetical or mystical vision. The. Hekhalot an ancient mysticaltext which might be contemporary to. Sefer. Yetzirah speaks of thevision izaftyah of the. Markava. The. Markava is the divine51 S. EF. ER. YE. TZ. IR. AH. Chariot seen in. Ezekiels vision and the term is used to denote themystical experience on its highest levels. The. Sefer. Yetzirah is now describing how the. Sefirot appearin a mystical vision. In earlier sections the text spoke of the exercises used to visualize the. Sefirot and now it describes theirappearance. The. Bahir another very ancient text explains that the word. Tzafiyah derived from the root. Tzafah indicates that one is lookingdown from a high place. In the previous section the. Sefer. Yetzirahspoke of the. Sefirot as ten depths. When one looks into a depthhowever one is usually looking downward. In the. Hekhalot the mystical experience is often described as a descent in a downward direction and it is called descending 10 the. Markava. One reason why gazing at the. Sefirot ts called a descent isbecause in order to accomplish this one must first attain akhmahconsciousness as discussed earlier. In the array of the. Sefirot however akhmah is the highest at least of those which are approachable. In climbing the. Tree of the 32 paths of. Wisdom one must beginby attaching himself to akhmah. Wisdom. When this is accomplished one then looks down at the other. Sefirat. Only then does onebegin climbing the. Sefirot beginning at the lowest. Like the appearance of lightning. This is taken from the verse. And the. Chayot running andreturning like the appearance of lightning bazak. Ezekiel 114The word. Bazak which is found only in this one place in the. Bible is usually translated as lightning or a spark. Accordingto other interpretations. Bazak denotes a flashing meteor or a bursting bubdle. According to all these opinions the. Sefer. Yetzirah isstating that the. Sefirot can only be visualized for an instant and thenthey vanish. The great. Kabbalist. Rabbi. Moshe de. Leon 12381305 bestknown as the publisher of the. Zohar offers an interesting analogy. When the. Sefirot are seen in a mystical vision their appearance islike sunlight reflected on a wali from a bowl of water. As long as thebow is absolutely still the reflected image is clear but the slightestvibration causes it to break up and oscillate wildly. Similarly a clear vision of the. Sefirot would be possible in theory but only if the mind were absolutely still and calm. The slightestexterior thought however destroys the image completely. When themind is in a state where it can visualize the. Sefirot it is disturbedby the most minute distractions. Chapter. One 43Their limit has no end. This is obviously derived from the verse. For every limit. Ihave seen an end. Your commandment is very broad. Psalms1 1996The. Hebrew word for limit here is 1161 rrban which alsomeans completion and ultimate. It is derived from the root. Kalah כלה meaning to complete or finish as in the heavenand earth were finished. Aafah. Genesis 21 The word. Takadlit alsodenotes purpose since when something fulfills its purpose it is saidto be completed and fulfilled. The expression their limit has no end. Aefz can be comparedto the earlier expression their measure has no end sof 15Both words. Keiz and. Sof denote an end but the shade of meaningis somewhat different. The word. Sof סוף is derived from the root. Sajah ספה meaningto cease to exist. The term. Xertz pp on the other hand comes from. Katzatz קצץ meaning to cut off. Hence the end implied by. Sofis where something ceases to exist while. Aefz implies the point whereit is cut off that is its extreme boundary or limit. As one authorityputs it. Sof is the end in relation to that which follows it and. Ketz isthe end with regard to that which precedes it. When the. Sefer. Vetzirah spoke carlier of the. Sefirot as extensions the text says that they have no. Sof. This indicates that there isno place where they cease to exist no matter how far out one goes. This is the infinity of extension. Similarly when. God is called. Ain. Sof literally without. Sof it also means that there is no place where. He ceases to exist2Here on the other hand the. Sefer. Yetzirah is speaking of the. Sefirot as they are seen in a mystical vision. The text then says thattheir purpose completion and outcome have no limit etz. Eventhough the. Sefirot are seen only as a flash there is no limit to theinsight that they can imbue to the individual. His word in them is running and returning. This also alludes to the verse. And the. Chayot running andreturning like the appearance of lightning. Ezekiel 114 It is discussed again later 1854 S. EF. ER. YE. TZ. IR. AH. The phrase. His word 15 Devaro m7 Others however vocalize this. Dabru 17997 which means they speak. This line then reads. They speak of them as running and returning. This teaches that one cannot focus for any length of time onany of the. Sefirot. The mind can concentrate and see them as aflash of lightning but only for an instant. Then one must return. One oscillates between running and returning peeking for aninstant and then immediately returning to ones normal mentalstate. The. Kabbalists note that running denotes akhmah whilereturning implies. Bina 3As discussed earlier one can only visualize the. Sefirot with akhmah consciousness through the nonverbal part of the mind. Such akhmah consciousness is very difficult to maintain since themind normally functions in a state of verbal. Bina consciousness. Asmentioned eartier 14 the only way to attain akhmah consciousness is to swing back and forth between akhmah and. Bina It isonly during the instant of pure akhmah consciousness that the. Sefirot can be perceived. In. Hebrew the word run is usually. Rutz po. Here howeverthe commentaries note that the root of the word is. Raiza רצא andthis is apparently the only place in the entire. Bible where this root isfound. According to the. Midrash this root is related both to 2to run and to. Ratzah רצה meaning to will or 651167 Theword. Ratza רצא therefore has the implication of running with oneswill or impelling the will to concentrate on something beyond itsgrasp. This indicates the mental effort through which the. Sefirot arevisualized. The. Sefer. Yetzirah relates running and returning to speech. Speech exists only in relation to. Bina consciousness since this isthe verbal part of the mind. As long as a person is normally in a stateof. Bina consciousness he can only visualize the. Sefirot as a flashrunning and returning. They rush to. His saying like a whirlwind. The. Sefer. Yetzirah says that. Gods speech in them runs andreturns. Gods speech can be visualized through the. Sefirot but itruns and returns. Speech. Davar refers to the general concept while a saying. Maamar denotes a particular statement. It is only with regard to. Chapter. One 55the generic speech that the. Sefirot oscillate running and returning. But when there is a. Maamar a specific saying or edict theyno longer oscillate but rush like a whirlwind. According to the reading. His speech in them runs and returnsthis entire section is speaking of the. Sefirot. One normally sees the. Sefirot running and returning like flashes of lightning. But when aparticular edict from. God is present they no longer oscillate but pursue it like a whirlwind. According to the commentanes who interpret this line as theyspeak of them running and returning the entire text is speaking ofthey namely the masters and prophets. Although they normallyonly visualize the. Sefirot running and returning when a specificedict from. God was heard they would pursue it like a whirlwindgoing far beyond their normal bounds. The. Hebrew word for whirlwind here is. Sufah a term that occursmany times in the. Bible. The word. Sufah סופה comes from theroat. Safah ספה meaning to annihilate. Thus according to manycommentaries it is the most powerful and destructive wind possible. It is also related to the word. Sof סוף meaning a limit orboundary. As one authority explains a. Sufak is a wind that exceedsthe normal bounds of natural weather. This teaches that when there is an edict from. God the mysticcan go far beyond the normal bounds to pursue it. The fact that heis pursuing a divine saying allows him to have access to muchhigher states of consciousness than the normally can attain. It is for this reason that many mystics would engage in meditations related to the observance of various commandments. They weremaking use of. Gods saying and edict and in this manner wereable to reach much higher levels than usual. The divine saying associated with the commandment would also serve to attract the. Sefirotand make them more accessible. There are two types of storm wind a. Saarch and a. Sufah. ASa arah is a wind that merely agitates. Saar while a. Sufah is a hurricane that sweeps away everything in its path. At the beginning of the mystical experience. Ezekiel says that hesaw a storm wind saarah coming from the north. Ezekiel 14According to some commentaries this refers to the agitation of themind when one enters the transcendental realm. The vehicle through which one rises and enters the mysticalrealm is called a. Markava chariot and the art of engaging in thispractice is called working תו the. Chariot. Maaseh. Markava. Itis therefore highly significant that the scripture states. His. Chariotmarkava is like a whirlwind sufa. A Isaiah 66155 This indicates56 S. EF. ER. YE. TZ. IR. AHthat the. Syfah wind acts like a. Chariot conveying one into the mystical realm t is a force that carries one beyond the normal limit sofinto the transcendental. Saadia. Gaon interprets. Sufah to denote the dust devils that onesees in small whirlwinds where the dust assumes many shapes andforms. These forms constantly change and a distinct form lasts onlyfor a moment. Similarly when one visualizes the. Sefirot one can seethem in many forms but like sand devils they last only for aninstant and then dissolve. Before. His. Throne they prostrate themselves. As discussed earlier 14 when we speak of. God as sitting itmeans that. He is lowering. His essence so as to be concerned with. Hiscreation. His. Throne is the object upon which. He sits and hence itdenotes the vehicle of such lowering and concern. While sitting is a lowering that one does on ones own initiative prostrating oneself and bowing is a lowering that one doesbecause of a higher power. The tools of. Gods concern are the. Sefirotsince it is through them that. He directs the universe. As a result ofthe concept of. Gods. Throne the. Sefirot must also lower theiressence and interact with the lower world. The. Sefer. Yetzirah therefore says before. His. Throne they prostrate themselves. The universe of the. Sefirot is called. Atzilut. Below it is. Beriyahthe world of the. Throne. As. Ezekiel describes it. Above the firmament that was over their heads was the likeness of a. Throne andupon the likeness of the. Throne was a likeness of the appearance ofa. Man. Ezekiel 126 The. Throne is in the universe of. Beriyahwhile the. Man on the. Throne represents the anthropomorphicarray of the. Sefirot in. Atzilut. The highest universe that can actually be visualized is. Yetzirahthe world of the angels. In this world one can visualize a reflectionof the. Throne and hence. Ezekiel said that he saw the ikeness of a. Throne. One can also see a reflection of a reflection of the. Sefirotand he therefore saw the likeness of the appearance of a. Man. When the. Sefer. Yetzirah says that the. Sefirot prostrate themselves he is indicating that they are reflected in the lower universes. Since they prostrate themselves before. Gods. Throne which is in. Beriyah they are even visible in. Yetzirah. It is in the universe of. Yetzirah that a reflection of the. Sefirot is visualized. Chapter. Gne 57עשר ספירות בלימה נעוץ סופן בתחלתן ותחלתן 7 4בסופן כשלהבת קשורה בנחלת שארון יחיר ואין לו שני ולפני אחד מה אתה סופרJen. Seftrot of. Nothingness. Their end is imbedded in their beginningand their beginning in their endlike a flame in a burning coal. For the. Master is singular. He has no second. And before. One what de you count. Their end is imbedded in their beginning. According to most commentaries the beginning is. Keter. Crown while the end is. Malkhut. Kingship. These are the twoend points of the spiritual dimension. In the most basic level. Keter is seen as the concept of. Causewhile. Malkhut is the archetype of. Effect. Since a cause cannot existwithout an effect and an effect cannot exist without a cause the twoare interdependent on each other. The. Sefer. Yetzirah likens this to a flame bound to a burningcoal. A flame cannot exist without the coal and the burning coalcannot exist without the flame. Although the coal is the cause of theflame the flame is also the cause of the burning coal. Without theflame it would not be a burning coal. Since. Cause cannot exist without. Effect. Effect is also the causeof. Cause. In this sense. Effect is the cause and. Cause is the effect. Since beginning and end are inseparable their end is imbedded intheir beginning and their beginning in their end. Thus even though. Keter is. Cause and. Malkhut is. Effect thereis also a sense in which. Malkhut is the cause of. Keter. Often in. Kabbalah where such a situation exists. Keter is seen 85 existing ona lower level than. Malkhut. Thus for example. Keter of. Beriyah isbelow. Malkhut of. Atzilut and. Keter of. Yetzirah is below. Malkhutof. Beriyah. As discussed earlier there is no term that can be used to describe. God. God. Himself cannot even be called the. Cause. A cause is tosome degree dependent on its effect and. God cannot be dependenton anything. The. Kabbalists therefore teach that before creating any38 S. EF. ER. YE. TZ. IB. RA. HN. M0Figure 0 A circle with. O and. N as two antipodal pointsthing else. God created the concept of. Cause. This is the. Sefirahof. Keter. Crown. Keter is also often identified with. Will. This however 15 an anthropomorphism since in man will is the cause of allתנזהThe. Sefer. Yetzirah therefore states that the. Master is singular. He has no second. The. Sefirot may be interdependent but this doesnot include the. Infinite. Being. Since. God is absolutely unitary. Hecannot even be called the. Cause since this would imply an effect asa second. When we view the. Sefirot as being ten directions in a fivedimensional continuum we can also interpret this in another manner. Every pair of. Sefirot defines an infinite line extended infinitelyin both directions. The end points of such an infinite line howevercome together and meet once again at the point at infinity. This isa fact recognized by mathematicians and considerable use of thepoint at infinity ts found in complex analysis the calculus of complex numbers. Although this 15 a highly abstract concept it is not that difficultto understand. Imagine a circle with two antipodal points. O and. NObviously two lines extending outward from 0 will once again cometogether at point. NV. But then what happens if we make the circle infinitely large. The larger the circle the closer the curve approaches astraight line. In the limit where the circle becomes infinitely largethe lines extending outward from point 62 actually become straight. But still they come together at point. NV. This point at infinity is whereall endpoints meet. See figure 10In our threedimensional continuum we can likewise extend alllines outward infinitely. The end points of all these lines would thenbe an infinite sphere surrounding all space. However each opposingpair of lines would meet at the point at infinity and therefore alloutgoing lines must meet at this point. Chapter. One 59Thus in one sense the entire threedimensional space continuum can be seen as surrounded by an infinite sphere. In anothersense however this entire infinite sphere can also be represented bya single point the point at infinity. A point however is infinitelysmall. Thus the point at infinity can be seen as being both infinitelylarge and infinitely small at the same time. The same argument can easily be extended to the fivedimensional hyperspace discussed in. Sefer. Yetzirah. Thus ifevery pair of. Sefirot defines an infinite line the beginning of each line is imbedded in its end. This is true of all the. Sefirot. All opposites in their extreme case become joined as one. One can use this as a meditation. Try to imagine the sphere atinfinity and the point at infinity and attempt to perceive how theyare actually one. You will then see that your usual conception ofspace and extension are not as simple as you believe. In particular this is troe of the. Keter. Malkhut line. In the direction of. Keter this line extends infinitely toward. God the ultimate. Good. In the. Malkhut direction it extends infinitely away from. Godtoward ultimate evil. These two end points can also be viewed as theultimately spiritual and the ultimately physical. In this sense wemust therefore say that the ultimately physical and the ultimatelyspiritual are imbedded in each other. In order to understand this more deeply we must first ask somequestions. The most basic question is. Why did. God create a physicalworld. God created the universe to bestow good to. His creation butthis good is purely spiritual. This being true what need is there fora physical world. Before we can answer this question we must firstask another question. What is the difference between the maternaland the spiritual. We speak of the material and the spiritual as two different concepts. We know that the spiritual 15 not material. But precisely whatis the difference. The answer should be obvious. The main differencebetween the material and spiritual involves space. Physical spaceonly exists in the physical world. In the spiritual there is no spaceas we know it. Although concepts of distance and closeness exist in the spiritualrealm they do not have the same meaning as they do in the physicalworld. In a spiritual sense closeness involves resemblance. Twothings that resemble each other are said to be spiritually close. Twothings that differ on the other hand are far apart in a spiritualsense. This has very important implications. In the spiritual world itis utterly impossible to bring two opposites together. Because theyare opposite they are by definition poles apart60 S. EF. ER. YE. TZ. IR. AH. Thus for example. God and man are worlds apartas the heavens are higher than the carth. On a purely spiritual plane it wouldbe totally impossible for the two ever to be brought together. It wasfor this reason that. God created the concept of space. Spiritual thingscan be bound to the material just as for example the soul is boundto the body. Two opposites can then be brought together by being bound tophysical objects. In the physical world space exists and two opposites can literally be pushed together. Furthermore two spiritualopposites can even be bound to the same material object. Thus for example man has both an urge for good and an urgefor evil the. Yetzer. Tov and the. Yetzer. Ha. Ra. In a purely spiritualsense these are poles apart. Without a physical world they couldnever be brought together in a single entity. The archetype of the spiritual being 15 the angel. Since an angelhas no body it can never contain both good and evil in its being. Our sages therefore teach us that angels have no. Yetzer. Ha. Ra. It 15 only in a physical being that both good and evil can existtogether. Although they are at opposite poles spiritually they cancome together in the physical man. One reason why. God created manin a physical world was to allow him to have full freedom of choicewith both good and evil as part of his makeup. Without a physicalworld these two concepts could never exist in the same תוסThe fact that good and evil can exist in the same physical spacealso allows good to overcome evil in this world. Here again this isonly possible in a physical world. In a purely spiritual arena goodcould never come close enough to evil to have any influence over it. In the physical world however good and evil can exist together andgood can therefore overcome evil. Our sages thus teach us that oneof the main reasons why man was placed in the physical world wasto overcome the forces of evil. The. Zohar expresses it by statingthat we are here to turn darkness into light. The entire concept of the nonphysical is very difficult to comprehend and may be clarified by a remarkable teaching of our sages. The. Midrash tells us. One angel cannot have two missions. Neithercan two angels share the same mission. This teaching brings our entire discussion into focus. The angelis the archetype of the nonphysical being. When we speak of an angelwe are speaking of an entity that exists purely on a spiritual plane. Angels can be differentiated only by their mission that is by theirinvolvement and attachment to some physical thing. Two angels therefore cannot share the same mission. It is onlytheir different missions thal make the two angels different entities. They cannot be separated by space like physical objects. Therefore. Chapter. One 6if they both had the same mission there would be nothing to differentiate them and they would be one. Similarly one angel cannothave two missions. On a purely spiritual plane two different concepts cannot exist in a single entity. If an angel had two missionsthen it would be two angels. We can also understand this in terms of the human mind. In asense the mind is a pure spiritual entity bound to mans physicalbrain. Many thoughts and memories may be bound together by mansphysical brain but the mind can only focus on one of them at a time. In simple terms a person can only think of one thing at a time. Athought is a spiritual entity and as such can only contain a singleconcept. Since both a thought and an angel are basic spiritual entitiesthis is very closely related to the fact that an angel can only have asingle mission. For a similar reason angels have no way of knowing anythingthat does not pertain to their particular mission. An angel may becreated initially with a vast storehouse of knowledge but it has noway of increasing it at least not beyond its own sphere of activity. Thus for example we find one angel asking another a question. Andone angel said to the. Man dressed in linen. How long shall it beuntil the end of these wonders. Daniel 126 One angel had to askthe other because he himself could not know something outside ofhis own domain. In the physical world we can learn things through our fivesenses. We can hear feel smell and taste. Qur knowlege of thingscomes from our physical proximity to them. In the spiritual worldshowever this does not exist. The only way that one can learn abouta thing is to come into spiritual proximity with it. An angel cannotdo this outside of his own realm. Man therefore has an advantage over an angel. The very fact thathe exists in this lower world enables him to reach up ever higher. There are concepts of good decreed by. God and as. His decreesthey are intimately bound to. Him. When a man physically involveshimself with these good concepts he literally binds himself to. God. He thus achieves a closeness that no angel could ever hope toreach. This is a major difference between a man and an angel. An angelis assigned to one spiritual station and has no way to rise any higher. Thus when the prophet speaks of angels he says. Around. Him theseraphim stood. Isaiah 62 Angels are described as standing andstationary. But when. God speaks to man. He tells him. If you walkin. My ways then. I will give you a place to move among those whostand here. Zechariah 37 God was showing the prophet a visionof stationary angels and telling him that he would be able to move62 S. EF. ER. YE. TZ. IR. AH. Table 10 Unification of the. Sefirot. Apex of. Yud. Keter. Yud akhmah. Heh. Bina Vav. Chesed. Gevurah. Tiferet. Netzach. Hod. Yesod. Heh. Malkhutamong them. Man can move from level to level but angels are boundto their particular plane. There are many levels in the spiritual world. If only the spiritualwould exist there would be no way for these to come together. Theonly thing that can possibly unify these levels ts their relationship tothe physical world. In order to reach the highest levels of holiness man must therefore become part of the physical world. When he obeys. Gods commandments he attaches himself to the same physical objects as the. One who gave the commandments. In obeying these commandmentsman therefore attaches himself to. God to the greatest possible degree. He is thus able to scale the highest spiritual heights. This is the symbolism of. Jacobs dream in which he saw. A ladderstanding on earth whose top reached the heavens. Genesis 2812 Itis only through earthly deeds that we can climb the loftiest heights. Thedifferent levels of the spiritual world the rungs of the ladder can onlybe bound together when they are standing on the הדובThe. Sefirot are not physical and do not appear to be attachedto any physical concept. Since they represent different concepts andlevels the question then arises. How can they imteract. Obviouslythe only possible way is through some relationship with the physicalworld. It is only when two different. Sefirot come together and interact with the same physical object that they can also interact with eachother. The. Kabbalists therefore engage in many physical activitieswith the primary intent of unifying the. Sefirot. Another way in which the. Sefirot are unified is through the. Divine. Names. This is especially true of the. Tetragrammaton. YH. VH יהוה According to the. Kabbalists the apex of the. Yud יrepresents. Keter the. Yud itself akhmah the initial. Heh 5Bina the. Vav 1 which has a numerical value of six the next six. Sefirot and the final. Heh. Malkhut. See. Table 10The very fact that this. Name can be written on a physical pieceof paper where the letters representing the. Sefirot are broughttogether serves to unify the. Sefirot. Each. Sefirah is associated with. Chapter. One 3a letter and when these letters are physically brought together the. Sefirot can also interact. Specific interactions involving the. Sefirotcan also be brought about when various names are combined. Thesame is also true of other. Kabbalistic diagrams and representationsof the. Sefirot. Even though the. Sefirot were created before the physical worldthey exist in a domain that is above time where past present andfuture are one. The very fact that they would have physical counterparts in the future provided them with a link with the physical world. Since. God willed that at some future time the letters of the. Namewould be able to be represented by physical forms and be written ona physical medium they had an association with the physical evenbefore it was created. This allowed the. Sefirot to interact even beforethe creation of the physical universe. The same is true of the other letters of the alphabet. Althoughthe letters are best known as they are written down physically theyactually also represent spiritual forces. Through various combinations of the letters the spiritual forces associated with them arebrought together in various effective combinations. These spiritualforces are the letters with which heaven and earth were created. From ali this we see that there is an important link between thephysical and the spiritual. Even. Keter the highest of the. Sefirot hasa physical representation in the apex of the. Yud of the. Divine. Name. This is also realted to our earlier discussion of cause and effect. The highest level of. Keter is the ultimate cause while the physicalworld is the ultimate effect. Like a flame in a burning coal. In describing the relationship between the physical and the spiritual the. Zohar uses an expression very similar to that used here. The. Zohar states. If one wishes to know the wisdom of the holy unification let him look at the flame rising from a burning coal or froma kindled lamp. The flame cannot rise uniess it is unified with something physical. From the context it is evident that the. Zohar is speaking of thedifferent paris of the flame. The only way in which the flame can riseis for all of these parts to come together. This is only possible whenthe flame is attached to the physical coal or wick. In a similar manner all the spiritual levels cannot function or interact unless they arebound to the physical48 S. EF. ER. YE. TZ. IR. AH. The. Sefer. Yetzirah therefore 513165 that their end is imbeddedin their beginning like a flame in a burning coal. The only wayin which the end and beginning can interact is because both arebound to related physical concepts. This can also be used as a meditation. The wick itself represents the physical world while the blue flame nearest to the wick isthe counterpart of. Maikhut. Surrounding this is the bright yellowflame corresponding to the next six. Sefirot. Chesed. Gevurah. Tiferet. Netzach. Hod and. Yesod. Above this is the barely visibleexterior flame the hottest part of all paralleling. Bina Then comesthe light radiating from the candle which is akhmah. Finallythere is the concept of flame itself and this corresponds to. Keter. All of these parts are unified only through the wick. By contemplating a flame in this manner one can bind himself to the. Ten. Sefirot. It is for this reason that the. Sefer. Yetzirah states that the. Ten. Sefirot parallel the ten directions. Even though the. Sefirot are purelyspiritual the very fact that they are associated with the physicaldirections serves to unify them. Then as it were the point at infinityin the fivedimensional hyperspace would represent the unapproachable. Infinite. The great. Kabbalist. Rabbi. Abraham. Abulafia notes that the. Hebrew word for coal. Gacheflet נחלת has a numerical value of441 This is the same as the value of. Emet rox meaning truth. It is. Truth that binds all opposites together. This is indicated by theword itself. The word. Emet begins with an. Alef x the first letter ofthe alphabet and ends with a. Tav ת the last letter. Thus the endis imbedded in the beginning. This is accomplished through the. Mem o the middle letter of the alphabet. Another master. Kabbalist. Rabbi. Joseph. Gikatalia 12481323points out that. Alef and. Tav are also the first letters of the word. Atahrx meaning. Thou. The. Heh ה at the end of this word whichhas a numercial value of five represents. Bina as expressed in thefive books of the. Torah and in the five phonetic families of thealphabet. In order to address. God as. Thou we must first imbedthe beginning. Alef in the end. Tav. Only then can we address. Himthrough the letters of the. Torah represented by the. Heh. For the. Master is. Singular. Besides being brought together by their association with thephysical world the. Sefirot are also unified by. God. Himself. In his. Chapter. One 65prayer. Elijah thus says regarding the. Sefirot. You bind them and. You unify them. When the. Ten. Sefirot are represented as the ten directions thephysical can be taken as the zero point from which they all emanate. God as it were can be said to parallel the point at infinity wherethey all converge. Of course. God has no representation whateverbut this is the closest that the human mind can come to imagining arepresentation. By contemplating the point at infinity one canapproach a conception of the. Infinite. Being. This point at infinity is both infinitely large and infinitelysmall. It does not have any defined place in the continuum ofspace time or the spiritual. It has neither shape nor form yet atthe same time it is defined as a single unitary undifferentiatedpoint. All of this is also true of. God. Of course. God is much morethan this. In describing. God here the. Sefer. Yetzirah does not say that. He is one. Echad but that. He is singular. Yachid. It is sayingthat. God is so absolutely singular that there is no quality whateverthat can be attributed to. Him. As the philosophers state we cannotdescribe. God with any quality or adjective whatever only withnegative attributes or attributes of action. Although we cannotsay what. God is by using negative attributes we can say what. Heis not. Similarly with attributes of action we can speak of what. God does. This also implies that. God is absolutely simple. In the domainthat existed before creation there was nothing other than. God. Asmentioned earlier even such simple concepts as. Cause and. Effecthad to be created. The same is true of number. If the concept of oneness existed in. God this would imply thatthe concept of number exists in. His essence. This in itself wouldintroduce an elelment of plurality. One could then speak of. God and. His oneness that is. His association with the number one. Godand. His oneness would then be two concepts. The. Hebrew word. Echad denotes an association with the numberone. Yachid on the other hand is a negative attribute indicating theabsence of any plurality whatever. He has no second. This is based on the verse. There is. One. He has no second. Hehas neither son nor brother. Ecclesiastes 4866 S. EF. ER. YE. TZ. IR. AH. Before one what do you count. How can one count before the concept of one came into existence. As the. Sefer. Yetzirah later says one parallels. Keter the first. Sefirah 19 As discussed earlier 11 the concept of numbers didnot come into existence until the creation of the. Sefirot which werethe first elements of numerality and plurality in creation. The concept of one did not come into being until the. Sefirah of. Keter wascreated. God the. Infinite. Being easted before. Keter came intobeingעשר ספירות בלימה בלום פיך מלדבר ולבך 8 4מלהרהר ואם רץ פיך לדבר ולבך להרהר שוב למקום שלכך נאמר יחזקאל א והחיות רצואושוב ועל דבר זה נכרת בריתTen. Sefirot of. Nothingness. Bridle your mouth from speakingand your heart from thinking. And if your heart runsreturn to the placeit is therefore written. The. Chayot running and returning. Ezekiel 124Regarding this a covenant was made. Bridie your mouth. The. Sefer. Yetzirah defines the word. Selimah which we translateas nothingness. It says that it also has the connotation of bridlingbafam. The essence of the. Sefirot can only be attained when one bridlesones lips from speaking and closes ones mind to all verbal anddepictive thought. Only when one makes the mind completely blankcan the. Sefirot be experienced. This is particularly important since many techniques of. Kabbalah meditation involve the recitation of a mantralike deviceor various types of contemplation. All such techniques however areonly a means through which the mind is cleared of all thought. The. Chapter. One 67actual experience of the. Sefirot only comes after one stops using thetechnique and remains absolutely still with all the thought processesופטAnd your heart from thinking. In. Kabbalah the term heart usually denotes. Bina It indicates the verbal part of the mind which is the seat of. Bina consciousness. This. Bina consciousness must be bridled so the. Sefirotcan be experienced with akhmah consciousness alone. And if your heart runs. Here heart again refers to. Bina consciousness. The. Sefirotmust be experienced with akhmah consciousness. If ome tries todepict them with. Bina the heart then the mind can becomeengulfed in a profusion of symbolism. As the. Kabbalists explain thisis very dangerous since the mind can be swallowed up in thiskaleidescope of symbolism and not be able to emerge from it. Thisis what happened to. Ben. Zomah who lost his mind when he entered. Paradise7This running consists of a rapid profusion of symbolism eitherverbal or visual. If the heart runs the. Sefer. Yetzirah warns thatone should return to the place. He must focus on something physical 50 as to restore spiritual equilibrium לIn this respect one must emulate the. Chayot the living angelsseen by. Ezekiel in his vision. One must 050111816 between runningand returning. Since one can only think with. Bina consciousnessone must use it to swing into akhmah consciousness. This statecan only be maintained for a short time whereupon. Bina consciousness returns and one tries to depict his experience. At this point onemust immediately return to the physical. In this manner one canoscillate back and forth reaching higher each וזA covenant was made. From the context this covenant is a mutual agreement between. God and the mystic. The mystic promises that he will not attempt todepict the. Sefirot with. Bina consciousness and. God promises thatif one runs back immediately then he will be able to return8 S. EF. ER. YE. TZ. IR. AH. It is in this context that the. Kabhalists advised those who wereattempting to reach the highest levels to bind their soul with an oaththat it should return to their body. Besides such individual oathsthere is also a general covenant that implies that the soul will be ableto return even from the highest leveis. In more general terms a covenant is something that comesbetween two things and joins them. This is the covenant that joinsthe spiritual and the physical. In particular as the. Sefer. Yetzirah states 13 a covenantdenotes circumcision. One of the reasons for circumcisions is to indicate that one should be able to control ones sexual passions. Communion with the spiritual is also sexualin a sense and the covenantof circumcision also helps to control this passion. A person who cancontrol his sexual passions even at the height of desire can also control his mind when it enters the spiritual realm. According to some critical studies this line is the end of the mostancient part of the text. The. Sefer. Yetzirah 67 also appears to indicate that the covenant mentioned here was that which. God madewith. Abraham. What the text might be saying is that regarding everything that has been written up to this point a covenant was madepossibly with. Abrahamעשר ספירות בלימה אחת רוח אלהים חיים 9 4ברוך Tham שמו של חי העולמים קול ורוח ודבור והוא m. M הקודשJen. Sefirot of. Nothingness. One is the. Breath of the. Living. Gad. Blessed and benedicted is the nameof the. Life of. Worlds. The voice af breath and speech. And this is the. Holy. Breath. One. The. Sefirah alluded to here is. Keter. Crown. This is the numberone. It is the first of the numbers to come into existence. Chapter. One 69The breath of the. Living. God. This is based on the verse where. God says of. Betzalel builderof the tabernacle in the desert. I will fill him with the. Breath of. God. Ruach. Elohim with. Wisdom. Understanding and. Knowledge. Exodus 313 We therefore see that the. Breath of. God comesbefore. Wisdom and. Understanding. Among the. Sefirot then thiscorresponds to. Keter. As the. Talmud says it was through this. Breath of. God that. Betzalel was able to manipulate the letters ofcreation. The word ruach which we translate here as breath is also theword for wind and the. Sefer. Yetzirah also apparently uses it as theterm for air. This word however is often used in the. Bible to denotespirit and this is the sense that it is used here. In general the word ruach indicates motion and communication. It is related to the words. Orach meaning a path and. Oreach meaning a guest. The spirit rvach of life in an animal is the power thatcauses it to move. Normally the air is invisible and undetectable. It is only whenit moves that one can feel it as a wind or breath. Similarly the spiritual continuum is undetectable except when it moves. It is thenexperienced as spirit ruach. Hence rvach is the word for windbreath and spirit. This is also describing the act of creation. The analogy would bethe formation of a glass vessel. First the breath ruach emanatesfrom the mouth of the glassblower. The vessel is shaped through theinteraction of the breath where the wind bounding off the wallscauses pressure. The vessel then expands in all spacial directions. Living. God. As mentioned above 11 the term. Living. God. Elohim. Chayim denotes. Yesod. Foundation when this. Sefirah is in a procreative mode disbursing all the forces of creation. The spirit herewhich is from. Keter is that which is ultimately disbursed by. Yesod. Since. Keter itself cannot be experienced it is referred to in terms of. Yesod since that is where it is experienced. Blessed and. Benedicted. In other ancient. Kabbalah texts such as the. Bahir these adjectives are also used with regard to ןא70 S. EF. ER. YE. TZ. IR. AH. In. Hebrew the two terms here are. Barwkh ברוך and. Me. Bhorakhמבורך Both words actually mean blessed. Sarukh denotes that. God 15 intrinsically blessed while. Afeforakh implies that. He isblessed by others in prayer. When we say that. God is blessed this means that. His essenceis brought down 50 as to interact with. His creation and bless it4Hence it is related to the word. Berekh ברך meaning knee. Justas the knee when it 15 bent serves to lower the body so a blessingserves to lower the. Divine. This is closely related to the concept ofsitting discussed above 14God has an intrinsic mode through which. He brings. His essenceto bear on. His creation. In this respect. He is called. Barwkh. Hisessence 15 also brought to bear to a greater degree as a result of prayerand similar actions. In this respect. He is said to be. Me. Bhorakh. Life of. Worlds. This also refers to the. Sefirah of. Yesod. Foundation but in amode where it bestows spiritual influx and life to the universes below. Atzilut 1 is therefore called. Life of. Worlds. Voice of. Breath and. Speech. These were the tools of creation a3 it is written. With the. Wordof. God the heavens were made and with the. Breath. Ruach of. Hismouth all their hosts. Psalms 336 According to the. Talmud thisalludes to the first. Saying of creation that is to זאVoice. Aol is pure inarticulate sound and as such it is relatedto akhmah. Speech on the other hand is articulate and related to. Bina These two opposites are then connected by. Breath. Ruach. This can also be interpreted in terms of creation. Voice is pureinarticulated creative force. It is alluded to im the first verse of the. Torah. In the beginning. God created the heaven and the earth. The. Talmud states that this was the first of the. Ten. Saying with which theworld was created. This is an inarticulate. Saying since only theaccomplishment and not the saying is recorded in the. Torah. Right after this the. Torah reports. The breath of. God. Ruach. Elohim hovered on the face of the water. Genesis 12 This is. Breath or. Spirit. Ruach. It is only after this that. God speaks andsays. Let there be light. Genesis 13 This is the reason for thesequence in. Sefer. Yetzirah. Voice breath speech. Chapter. One. Tl. This is the. Holy. Breath. In. Hebrew this is. Ruach. Hakodesh usually translated as. Holy. Spirit. This is the usual term for divine inspiration which in itshigher forms also includes prophecy. This. Holy. Spirit can be seen as the intermediate between. Voice and. Speech. It is thus also intermediate between akhmahand. Bina consciousness. Ruach. Ha. Kodesh is the divine inspirationand information that one can bring back from a state of akhmahconsciousness to ones normal state of. Bina consciousness. Such. Ruach. Ha. Kodesh is like. Keter which stands between akhmah and. Bina but which is above them. Both akhmah and. Bina are functions of the mind itself while. Ruach. Ha. Kodesh comesfrom without 1 is therefore likened to. Keter since a crown is wornabove the head and is external to it. This. Ruach. Ha. Xodesh is thebreath of. God mentioned in the verse. I will fill him with the. Breath of. God with. Wisdom. Understanding and. Knowl haeשתים רוח מרוח חקק וחצב בה עשריס ושתים 40 4אותיות no שלש אמות ושבע כפולות one עשרה פשוטות ודות אחת מהןTwo. Breath from. Breath. With it. He engraved and carved22 Foundation. Letters. Three. Mothers. Seven. Doublesand. Twelve. Elemenials. And one. Breath is from them. Breath from. Breath. This is. Malkhut. Kingship the lowest of the. Ten. Sefiratt 1s counted right after. Keter following the above mentioneddictum imbed their end in their beginning. Keter is. Cause while. Malkhut is. Effect and. Cause cannot exist without. Effect. In the language of the later. Kabbalists the first. Breath from. Keter is called. Direct. Light. Or. Yestar. This second. Breath from3 S. EF. ER. YE. TZ. IR. AH. Breath associated with. Malkhut is called. Reflected. Light. Or. Chozer. Using the analogy of the glassblower above this is thebreath that bounces off the walls of the vessel being formed. In a conceptual sense the. Direct. Light is the concept of causality where. Keter is the. Cause of ali things. As mentioned above however. Cause cannot exist without. Effect and hence. Effect is also thecause of. Cause. Maltkhut the. Effect is therefore also the. Cause andthis the concept of. Reflected. Light. The. Kabbalists often speak of. Lights and. Vessels. Lightdenotes the concept of giving while. Vessels indicate that of acceptingand receiving. The. Kabbalists also teach that the. Vessels came intobeing through the collision between. Direct. Light and. Reflected. Light. These. Vessels are the letters of the alphabet. The. Sefer. Yetzirah therefore speaks of. Breath and of. Breathfrom. Breath. The first. Breath denotes the simple breath thatemanates from the lungs and throat. Breath from. Breath is thatwhich is reflected by the various parts of the mouth to produce thesounds of speech. It is through the interaction of direct andreflected breath that sounds are produced. In man this takes place in the mouth while in the. Sefirot iteccurs in. Malkhut. It is for this reason that the. Tikkuney. Zoharspeaks of. Malkhut as the. Mouth. It is also through. Malkhut thatall images of the higher. Sefirot are reflected so that they should bevisualized. The. Sefer. Yetzirah therefore says that the 22 letters were createdthrough this second. Sefirah. Engraved and carved. As discussed earlier 11 the word. Chakak which is translatedas engrave denotes the removal of material. The letters came intoexistence when the reflected breath removes portions of the directbreath. This takes place through the various motions of the mouth. The second process is. Chatzarv which is translated as carve orquarry. This denotes separating material from its source as in theverse. From 115 mountains you quarry chatzav copper. Deuteronomy 89 It also refers to quarrying in a spiritual sense as in. Look at. God the. Rock from which you were quarried chatzav. Isaiah 511The word. Chatzav thus denotes the process wherein the lettersounds leave the mouth and are expressed independently. In this context. Engrave chakak indicates the articulation and pronunciationof the sounds and carve chafzav denotes their expression. Chapter. One 33From the last section of. Sefer. Yetzirah 67 we also see thatengraving and carving denote meditative process. This shall bediscussed later. And one breath is from them. All letters that are expressed involve the same breath. In a spiritual sense this means that the same inspiration comes from all letters. This is the. Ruach. Ha. Kodesh that emanates from. Malkhut. Since. Malkhut is called the. Mouth the spirit emanating from it is calledspeech see ee 05 consists of words whichin turn are comprised of letters. Some authorities interpret this phrase. And breath is one ofthem. This is because. Breath. Ruach is associated with the letter. Alef as below 37שלש מים מרוח חקק וחצב בהן כב אותיות 444מתהו ובהו רפש וטיט חקקן כמין עדוגהכמין חומה סיבבס כמין מעזיבה ויצק עליהםונעשה עפר שנאמר כי לשלג יאמר הוא ארץThree. Water from. Breath. With it. He engraved and carved22 letters fromchaos and voidmire and clay. He engraved them like a sort of garden. He carved them like a sort of wall. He covered them like a sort of ceiling. And. He poured snow over themand it became dustas it is written. For to snow. He said. Become earth. Job 3726Water from. Breath. This is akhmah. Wisdom. The. Midrash thus says. Breath. Ruach gave birth to. Wisdom. Wisdom is represented by water74 S. EF. ER. YE. TZ. IR. AHsince water 5 an undifferentiated fluid as discussed earlier 11Structure must be imposed on it from without. The process described by. Sefer. Yetzirah is alluded to in theverse. He makes. His breath ruach blow the waters flow. Psalms14718The analogy is rain which is formed when warm moist air collides with cold air. Similarty the interaction of direct and reflectedbreath creates the. Sefirah of akhmah. Just as rain falls in all thingsalike 50 akhmah bestows. Gods blessing on all things without distinction. Just like air can hold moisture so akhmah is impliedin the. Breath that ts. Keter. The parallel between akhmah and rain 15 described in theverses. Isaiah 55911As the heaven is higher than the earthso are. My ways higher than your waysand. My thoughts than your thoughts. But as the rain and snow descend from heavenand return not therewithoul watering the earthmaking it bloom and budgiving seed to the sawer and bread to he who eats. So the word thai emanates from. My mouthshall not return to me emptyhandedwithout accomplishing that which. I pleaseand succeeding in its mission. Here. God is saying that. His thought which is akhmah isas far above the human mind as the sky is above the carth. But justas fain can descend from the sky so can. Gods. Wisdom come down10 man accomplishing what. He desires. The difference between breath and water is that breath must beblown downward while water falls on its own. The spiritualessence implied by. Keter can only be granted by. Gods direct intervention and will. That implied by akhmah on the other handdescends to lower levels on its own. In a psychological sense. Keter represents. Ruach. Ha. Kodesh thedivine inspiration that can only be granted by. God. Wisdom on theother hand can be gained by man on his own. If man makes himselfinto a vessel for akhmah it comes down to him automatically. Inthis respect it 15 like rain which can be used by anyone who has aproper vessel to hold it. Breath also alludes to the process whereby. God imposes. His willon creation deliberately so as to change natural events akhmahon the other hand involves the natural course of events which pre. Chapter. One 5cede without any divine intervention. It is because of akhmah thatthe course of nature can exist. In a physical sense water is said toallude to the undifferentiated primeval matter2With them. He engraved. Here the. Sefer. Yetzirah is speaking about the beginnings of written letters. The spoken letters arise from breath but for the writtenletters to exist there must exist a writing fluid such as ink. Thisimplies the liquid state of which the prototype is water. The writingfluid is spoken of as mire and clay. Chaos and. Void. Tohu and. Boku in. Hebrew. This alludes to the initial state of creation as it is written. The earth was chaos and void. Genesis 12The. Sefer. Yetzirah later says that it was out of this chaos fof thatsubstance was formed 26Tohu denotes pure substance that does not contain information. Bohu is pure information that does not relate to any substance. Both are undifferentiated and are therefore included in akhmah. With טוט information the alphabet letters could be engraved on. Tofu substance. The scripture states that the earth was chaos and void. The. Kabbalists note that earth erefz is a feminine word and teach thatit alludes to. Malkhut the archetype of the feminine. Chaos andvoid which related to akhmah did not come into existence untilafter. Malkhut. This is the same as the order of the. Sefer. Yetzirahwhich also places akhmah after. Malkhut. Mire and clay. In. Hebrew mire is. Refesh and clay is. Tvt. The only place in the. Bible where the two are mentioned together is in the verse. Thewicked are like the troubled sea. It cannot rest and its waters cast upmire and clay. Isaiah 5720In describing the original state of creation the. Torah states. Theearth was chaos and void and darkness on the face of the deeptehom. Genesis 12 According to the commentaries the word. Tehom denotes the mud and clay on the bottom of the sea. Chaos and void allude to the interaction between akhmahwater and. Keter. Breath. Mire and clay allude to the interaction76 S. EF. ER. YE. TZ. IR. AHbetween akhmah water and. Malkhut earth. Mire consistsmostly of water and therefore represents the dominance of. Chakmah. Clay consists mostly of earth and represents the dominance of. Malkhut. The mire is the writing fluid while the clay is themedium upon which it is written. He engraved them. The. Hebrew letters have three basic parts a top center and bottom. The top and bottom usually consist of heavy horizontal lineswhile the center consists of thinner vertical lines. The bottoms of the letters were engraved like a garden. This iswhere material is removed from the matrix leaving a hollow. The sidesof the letters are then carved like a wall. These are the vertical lineswhich separate the letters from each other like walls. Finally the topsof the letters are added like a ceiling covering the letters. Accordingto some authorities this also alludes to the creation of space. As we shall see later 24 this can also be an instruction for ameditation. He poured snow over them. This is omitted in some versions but the idea is found in the. Midrash. The liquid state represents fluidity and change whereas the solidstate represents permanence. When the. Torah speaks of instabilityit uses water as an example as in the verse unstable like water. Genesis 4943 Thus when. Chakmah 15 in a state of flux it is represented by water but when it is in a state of permanence it is represented by snow. As mentioned earlier. Chakmah has two modes. The first is thatof. Chakmah consciousness while the second is that of memory akhmah consciousness is fluid and is represented by water. Memory on the other hand is fixed and is denoted by snow. The letters themselves represent the fluid state. Like a fluid atthis point they can be combined in any way that one desires. Onlyafter snow is poured over them do they become set and immutablein the solid state. A similar idea is found in the. Bahir which statesthat before it was given to. Israel the. Torah was likened to water butafter it was given it was likened to stone4Although akhmah is nonverbal and nonvisual 1t stil represents the source of the letters. It is only after the letters are combinedinto words that they represent verbal. Bina consciousness. The let. Chapter. One דדters themselves are the paths of. Wisdom but as explained carlier11 they are expressed primarily through. Understanding4 4 2 N. OS ארבע אש ממיס חקק וחצב בהry שדפים ואופנים ותיות הקודש ומלאכי השדתומטשלשתן יסר מעונו שנאמר עושה מלאכיו רוחותמשרתיו אש לוהטFour. Fire from. Water. With it. He engraved and carvedthe. Throne of. Glory. Serafim. Ophanim and holy. Chayotand. Ministering angels. From these three. He founded. His dwellingas it is written. He makes. His angels of breaths. His ministers of flaming fire. Psalms 1044Fire from. Water. This is. Bina Understanding2 The process described here isalluded to in the verse. Fire kindles water. Isaiah 641We can use the same analogy as before where rain is broughtabout by the confluence of warm and cold air. Fire from. Waterwould then denote the lightning that accompantes a rainstorm. Theprocess would then be alluded to in the verse. Gods voice carvesout chotzev flames of fire. Psalms 2982Other commentaries state that this refers to fire kindled by aglobe of water used as a קת וטסAccording to both interpretations the fire is seen as one that isfinely focused on one particular place. It is very different than rainwhich falls everywhere without distinction. This however is animportant difference between. Bina and akhmah. Bina focuseson ה single object while akhmah encompasses everything. There is also another important difference between fire and water. Water naturally flows downward while fire tends to ascend upward. Fire also causes the air above it to move upward and prevents it fromdescending. In a similar manner. Bina tends to restrict and curtail theflow of spiritual sustenance shefz downward to the lower spheres. Inthis respect it is the precise opposite of. Chakiimah. If. Chakmah is thesource of giving then. Bina is the source of restraint. The analogy of fire and water also refers to the mental statesimplied by akhmah and. Bina The. Midrash states. Water con78 S. EF. ER. YE. TZ. IR. AHceived and gave birth to. Gloom 4felah. Fire conceived and gavebirth to. Light. Breath. Rwach conceived and gave birth to. Wisdom9 From the statement. Breath gave birth to. Wisdom we seethat this entire passage is speaking of mental states. Water which represents akhmah consciousness thus givesbirth to. Gloom and darkness. This is the hushing and nullificationof the senses as well as the cessation of all normal mental processes. Fire which represents. Bina consciousness then gives rise to lightsince it is in this state that visible images are perceived. Just like water is calm and cool so akhmah consciousness 15 perfectly calm. Indeed the experience of entering this state may be verymuch like descending into calm deep water. It is for this reason thatwhen. Rabbi. Akiba and his companions entered into the mystenes hewarmed them not to say. Water water. They should not be misledinto thinking that they were actually experiencing physical waterin the realm of akhmah consciousness even the letters onlyexist in a state of pure information. This information exists as chaosand void which cannot be grasped at all or as mire and claywhich are totally opaque. As explained earlier the information andletters in akhmah can only be grasped through the imagery of. Bina 11 It is while in a state of. Bina consciousness that thisinformation can be described using such imagery as angels and the. Throne of. Glory. The. Sefer. Yetzirah also implies that the physical world came intobeing through akhmah while the spiritual world has its roots in. Bina This is because akhmah the concept of giving freely is theroot of mercy while. Bina the concept of restraint is the root ofjustice. Since evil exists in the physical world if can only be sustainedthrough. Gods mercy as the. Psalmist sang. I have said the worldis built on mercy. Psalms 893 In the spiritual world on the otherhand pure judgment prevails77According to the philosophers. Water represents the primevalmatter while. Fire represents the primitive aether2The. Throne of. Glory. This is the vehicle through which. God sits and lowers. Hisessence so as to be concerned with. His creation as above 14According to the. Kabbalists this. Throne represents the. Universe of. Beriyah. It is in this universe that the power of. Bina is dominant. Serafim. This is the highest species of angels which exist in the. Universe of. Beriyah. Other. Kabbalists refer to them as. Powers. Forces or. Potentials. Chapter. One. TY. Table 11 The angels and. Sefirot. Parallel. Universe. Sefirot inhabitant. Atzilut akhmah. Bina Benyah. Yetzirah. Next. Six. Asiyah. Ophanim. Malkhut. Kochot rather than angels. The prophet thus said. I saw the. Lordsitting on a high and exalted. Throne. Serafim stood around. Him. Isaiah 612 The prophet. Isaiah was visualizing. Beriyah the world ofthe. Throne and he saw the. Serafim the angels of that universe. The word. Serafim comes from the root. Sara meaning toburn. They are given this name because they are in the world of. Beriyah where. Bina which is represented by fire is dominant. The. Chayot are the angels of. Yetzirah and these were the beingsthat were visualized by. Ezekiel. He therefore said. Above the firmamentthat was over the heads of the. Chayot was the likeness of a. Throne. Ezekiel 126 Finally the. Ophanim are the angels of. Asryah. These weretherefore seen below the. Chayot as the prophet said. There was an. Ophan on the earth near the. Chayot. Ezekiel 115Ministering angels are those which appear to man on earth. While other angels can only be seen prophetically ministering angelscan also be seen physicaily. Table 11 shows the angels in relationto the. Sefirot. From these three. That is from. Breath. Fire and. Water. He founded. His dwelling. The word for dwelling here is. Afaon which we encounteredpreviously 15 This term relates to. God as. He encompasses all creation including time and the spiritual dimension. Breath. Fire and. Water are the sources of the spiritual. Keter. Malkhut and time akhmah. Bina continuums and theseencompass all creation. As it is written. The complete verse is. He lays the beams of. His upper chamberswith water. He makes breaths. His angels. His ministers of flamingfire0 S. EF. ER. YE. TZ. IR. AH. Gods upper chambers are the spiritual universes while. Hislower chamber is the physical world. The ceiling beams of. His upperchambers are said to be made of water. This refers to the level above. Beriyah which is. Atzilut. In. Atzilut akhmah is dominant and akhmah is represented by water. The verse says that the angels are made of breaths ruchov imthe plural. This alludes to both direct and to reflected breath. The wordfor angel here is. Malakh which also means messenger. Just as breathdescends and ascends through. Gods will so do these angels. Theytherefore carry out the function of direct and reflected. Breath. The second kind of angel functions as a minister remaining ina single universe. These are visualized as fireבירר שלש אותות מן הפשוטות בטור שלש 4 4אמות אמש וקבעם בשמו הגדול וחתם בהם ששה קצוות חמש חתם רום ופנה למעלה וחתמוביהו שש חתם תחת ופנה למטה וחתמו בהיושבע חתם מזרח ופנה לפניו וחתמו בויה שמונהחתם טערב ופנה לאחריו וחתמו בוהי Onn yenדרוס ופנה לימינו וחתמו ביוה עשר חתם צפוןופנה לשמאלו nm בהויHe chose three lettersjrom among the. Elementalsfin the mystery of the three. Mothers. Alef. Mem. Shin אמשAnd. He set them in. His great. Nameand with them. He sealed six extremities. Five. He sealed above and faced upwardand sealed it with. Yud. Heh. Vay rv. Six. He sealed below and faced downwardand sealed it with. Heh. Yud. Vav pn. Seven. He sealed east and faced straight aheadand sealed it with. Vav. Yud. Heh mm. Eight. He sealed west and faced backwardand sealed it with. Vav. Heh. Yud m7Nine. He sealed south and faced to the rightand sealed it with. Yud. Vay. Heh xv. Ten. He sealed north and faced to the leftand sealed it with. Heh. Vaw. Yud a. Chapter. One 1He chose three letters. The. Sefer. Yetzirah stresses the importance of the fact that theseletters were chosen from among the. Elemental letters. This providesone reason why the letters. Yud. Heh. Vav יהו were chosen. As the. Sefer. Yetzirah will later explain 23 in alphabeticalorder the first three phonetic families are. Gutturals. Alef. Heh. Chet. Eyin אהחעLabials. Bet. Vay. Mem. Peh בומפPalatals. Gimel. Yud. Kaf. Kuf גיבקIt is immediately obvious that the first letters on these groups are thefirst three letters of the alphabet. Of these. Alef is one of the three. Mothers while. Bet and. Gimel are among the. Doubles. In these threegroups therefore the first simple letters are. Heh. Vav and. Yud. These are the letters of the. Tetragrammaton. The primary ordering of these letters is. Yud. Heh. Vav. Accordingto the book. Raziel this is because. Yud includes the first four lettersof the alphabet. Yud has a numerical value of 10 and this is the sumof the first four letters 1 2 3 4 10 After 4 comes 5 thenumerical value of. Heh and then 6 the numerical value of הFurther significance of these letters is discussed above 11In the mystery of the three. Mothers. The three letters of the. Divine. Name. Yud. Heh. Vav 7 parallelthe three. Mothers. Alef. Mem. Shin אמש See. Table 12As the. Sefer. Yetzirah later explains 34 Mem is water. Shin 5fire while. Alef is breathair. However we also know that. Yud represents akhmah which is the archetype of water and. Heh represents. Bina which is fire. We therefore have a relationship between. Yudand. Mem as well as between. Heh and. Shin. Vav has numerical value of 6 and therefore represents the sixbasic spacial directions. It also represents the six. Sefirot. Chesed. Gevurah. Tiferet. Netzach. Hod and. Yesod. Among the elements. Vav is said to represent. Air and. Breath. Indeed in. Hebrew the word. Table 2 The three. Mothers. Mem 6 Water akhmah. Shin ש Fire. Bina Alef א Air. Breath. The. Six82 S. EF. ER. YE. TZ. IR. AHfor direction is. Ruach the same as that for. Breath. Vav is thereforederived from. Alef. As we shall see the three. Mothers. Alef. Mem. Shin representthesis antithesis and synthesis the basic triad of. Sefer. Yetzirah 31Here the text explains how a threedimensional space is produceddimensional line. Together with synthesis they yield three elements. Since these three elements can be permuted in six different waysthey define a threedimensional space having six directions. He sealed above ו5In this system the axis is determined by the neutral letter. Vav 1 Asmentioned earlier. Yud is thesis. Heh is antithesis and. Vav is synthesis. Since it represents synthesis. Vav is therefore the zero pointwhich is the point on the axis. See. Table 13 and figure 1U. PW. ES. T First. Column 1 castwest x. Second. Column 2 northsouth ץצThird. Column 3 updown 1D. OW. NFigure 1 The. Gra version. Chapter. One a3Table 13 Various ways the directions are symbolized. Direction. Gra. Short. Long. Saadiat. Ari. Zohar T. Z1 Gra. Version. Shaarey. Trion ete2 Chakamoni. Donash. Raavad. Ramban. Botril. Eliezer of. Wormes i. Chapey. Olam. Ha. Bah end. Otzar. Eden. Ha. Ganuz 17 1b3 There might be a mistake in this version since. YV. H is repeated twice 11 probablyshould be like the. Gra version. Saadia. Version 48 Kuzari 424 63b. Shear. Ha. Kavanot. Kavanot. Naanuim p 310 Siddur. Hadri. Zohar 3178Tikuney. Zohar 15ab. Pardes. Rintonim 35 See. Gra on. Tikuiney. Zohar 16bi i. The position of the. Vav thus determines the axis. The up downaxis is reresented by the last column the east west axis by the firstcolumn and the north south axis by the middle column. The direction ts then determined by the remaining two letters. Yud and. Heh. If they are in direct order. YH יה then they definethe positive direction on the axis. If they are in reverse order. HY1 then they define the negative direction. The second important system is found in the. Short. Version andused by most of the commentaries. Here the system isup. YH. V יהוdown. YV. H זהeast. HY. V היוwest. HV. Y הויsouth. VY. H north. VH. Y והיHere the axis 18 determined by the letter in the first column. Theassignment is. Yud up down. Heh ה east west. Vay 1 up down. The positions of the last two letters then determine whether it isin the positive or negative direction along the given axis. The system found in the. Long. Version is very similar to that ofthe. Gra except for the up down direction. Examining it carefully84 S. EF. ER. YE. TZ. IR. AH. Table 14 Directions based on the. Ari. Zohar and. Tikuneyone suspects that it originally was the same as the. Gra version exceptthat the first two combinations were confused. This is supported bythe fact that the permutation. YV. H is repeated twice. The. Saadia version is very much like the. Short. Version exceptthat the permutations representing east and west are interchanged. Highly significant is the system of the. Ari presented in his discussion of the mystical meditations associated with the. Four. Species. The. Four. Species consist of the citron etrog palm wav myrtle. Aadasand willow aravah. The are taken on the festival of. Succot tabernacles following the commandment. On the first day you shall take fruitof the citron tree branches of palm trees boughs of myrtle trees andwillows of the brook. Leviticus 2340 These species are waved in allsix directions and according to the. Ari the appropriate letter combination must be meditated upon for each direction. Each of these directions is also paired with its appropriate. Sefirah. Tif. East. Gevurah. Chesed. North. South. Hod. Netzach. Yesod. West. Figure 12 The. Aris representation. Chapier. One 5The. Ari begins with. Chesed. Love the first. Sefirah which represents the south taking the letters of the. Name in their natural order. YH. V יהו See. Table 4To determine the order for the opposite direction the. Ari thenmakes use of a system used by the. Sefer. Yetzirah itself 24 Thetext states that the two prime opposites are. Oneg. AN. G uy meaningdelight and. Nega. NG. A pu meaning a plague. In forming anopposite it takes the first letter and places it at the end. This is precisely what is done to produce. Gevurah. Strength which representsthe north. The. Yud which was at the beginning is now placed atthe end producing the combination. HV. Y הוי The north south axisis then represented by the two letters. HV 17The up down axis is similarly defined ty the letters. YV withthe position of the. H ה determining the direction. In this system the first letter is also significant. For south andup the initial letter is. Y while for north and down 11 is. H יBoth of these are opposites in the three column representation. The east west axis is on the neutral zero point on both the updown line and on the north south line. In the three column representation. Tiferet east and. Yesod west are both in the middle line. Since both the middle line and the letter. V 1 represent synthesis therepresentation of both these directions begins with a. Vav. See figure 12The system of the. Zohar is exactly the same as that of the. Ariexcept that east and west are interchanged. The system of the. Tikuney. Zohar uses a similar principle but somewhat differently. Later we shall see that the twelve possible permutations of. YH. VH represent the twelve diagonal boundaries 52 Each of thesix basic directions can include two of the diagonal boundaries. Thefirst of these is represented by the second. Heh at the end of the triplet and the second with this. Heh at the beginning. We can now understand the conceptual nature of the. Sefirot. Themost primary relationship possible is that which exists between. Creator and creation. This is the cause effect relationship. Cause is. Keter while. Effect is. Malkhut. Once the concepts of. Cause and. Effect exist another conceptcomes into being namely that of opposites. If opposites exist similarities must also exist. Two new concepts therefore come into being. These are. Similarity and. Oppositeness. In the language of philosophy these are thesisand antithesis. In our terminology. Similarity is akhmah while86 S. EF. ER. YE. TZ. IR. AH. Tiferet. Netzacha. Pa. Gevurah a י Chesed. Hod. Yesod. Figure 13 The six directions in space. Oppositeness 15 Bina These are the. Yud and initial. Heh of the. Tetragrammaton. Once. Similarity and. Opposition exist another concept comesinto being namely. Relationship. In philosophic terms this is the synthesis between thesis and antithesis. In our present terminology thisis the. Vav of the. Tetragrammaton. The word. Vav means a hookand the letter. Vav as a prefix means and. In both senses 1t denotesconnection and relationship. Ai this point in the logical sequence we have five concepts. Cause and. Effect. Similarity and. Opposition and. Reiationship. These respectively are. Keter and. Malkhut akhmah and. Bina and the. Vav2Until the concept of. Relationship was introduced only fourabstract points existed. Keter and. Malkhut and akhmah and. Bina It is with the concept of. Relationship that a threedimensionalconceptual continuum comes into existence. This defines six directions and hence the numerical value of. Vav is 6Each of the four abstract concepts then gives rise to a relationship akhmah gives rise to. Chesed. Love. Bina gives mse to. Gevurah. Strength. Keter gives rise to. Tiferet. Beauty and. Malkutgives rise to. Yesod. Foundation. As discussed earlier in a spiritual sense. Similarity is closenesswhile. Opposition is distance. In order 1o give the giver must be closeto the recipient. In a spiritual sense there must be an element of similarity between giver and recipient. Therefore akhmah which is. Similarity gives rise to. Chesedwhich is the concept of giving. Conversely. Bina which is. Opposition gives rise to. Gevurah the concept of witholding. Chapter. One 87Tiferet is similarly derived from. Keter the concept of. Cause. Inorder to have the relationship of. Cause an element must give theprecise amount of existence or motivation required for the effect. This is the concept of measured giving represented by. Tiferet. Tiferet is beauty the golden mean. Since. Tiferet is derived from. Keter it would be expected to be above. Chesed and. Gevurah. However since. Tiferet is also the synthesisbetween. Chesed and. Gevurah it is usually represented as being below them. Malkhut the concept of. Effect is usually said to be the femininearchetype of creation. Since. Yesod is derived from. Malkhut. Yesodis naturally drawn to it and motivated to attach itself to it. It is forthis reason that. Yesod is said to parallel the sexual organ. It is called. Yesod. Foundation because it is the lowest of the six. Derived from the original four there are now four new concepts. Chesed. Gevurah. Tiferet and. Yesod. Once the concept of. Relationship has been introduced thesefour concepts are no longer merely abstract points in conceptualspace. They are connected by the concept of. Relationship. The twopairs. Chesed. Gevurah and. Tiferet. Yesod are like two creshing lines. This yields four directions in a twodimensional continuum. These two dimensions can be represented in physical space. The. Tiferet. Yesod axis can represent castwest while the. Chesed. Gevurah axis can represent southnorth. This then yields a twodimensional continuum. Since the concept of. Relationship exists the relationshipbetween the two dimensions themselves is also significant. In theconceptual space depiction this would be represented as a line drawnbetween the two existing lines. The. Cause. Effect or. Keter. Malkhut relationship is that which isprimary. This is represented by the. Tiferet. Yesod axis. The thesisantithesis relationship was introduced only to make the causeeffectrelationship possible. The thesisantithesis or akhmah. Bina relationship is therefore secondary. This is represented by the. Chesed. Gevurah axis. The. Tiferet. Yesod axis is therefore the primary dimension whilethe. Chesed. Gevurah axis is the secondary dimension. This yields atotally new concept namely the quality of being primary or secondary. These in turn form a new third dimension which can berelated to the up down direction. This is the axis linking. Netzach. Victory and. Hod. Splendor. See. Figure 13With the introduction of these two concepts the six. Sefirot represented by the. Vav are complete. These are. Chesed. Gevurah. Tiferet. Netzach. Hod and. Yesod. These six. Sefirot represent the sixdirections in space. Together with the original four these six yteldthe. Ten. Sefirot. SE. FE. R Y. ET. ZI. RA. HB. E4 1 4 אלו עשר ספירות בלימה אחת רוח אלהים חיים רוח מרוח מים מרוח אש ממיס רום ותחתמזרח ומעדב עפון ודרוסThese are the. Ten. Sefirot of. Nothingness. The. Breath of the. Living. God. Breath from. Breath. Water from. Breath. Fire from. Water. Up down east west north south. Aside from their theoretical implications the. Ten. Sefirot also haveimportant mystical and meditative significance. The. Sefer. Yetzirahin this first chapter has presented a system of meditating on the. Sefirot and of binding oneself to them. One may use the letters to climb the. Tree of. Life but the. Sefirotare the points where one must rest. There is actually an important apparent contradiction in the text. In one section 16 the text says. Their vision is like the appearanceof lightning they speak of them running and returning. Thiswould imply that it is impossible to see the. Sefirot for more than aninstant just like a flash of lightning. Later however the text states. If your heart runs return to the place as it 15 written. The. Chayotrunning and returning 18 This appears to say that one can gofurther but that one should refrain from doing so. What the text is actually doing however is describing two distinct stages of initiation into the mysteries of the. Sefirot. The first stage begins with the exercise where the initiate mustunderstand with. Wisdom and be wise with. Understanding 14Here he tearns how to oscillate between. Bina consciousness and akhmah consciousness. On this level he can meditate on the. Sefirot as ten depths allowing the mind to reach out to the infinityof each of these depths. Since he is still in a state of oscillating mentality he sees the. Sefirot like flashes of lightning running andreturning. The ten infinite directions however represent a state of separation and disunity. This is the essence of. Bina The initiate must. Chapter. One 9therefore imbed their end in their beginning 17 He must contemplate the point at infinity where all these opposing directionscome together as one. This however is something that cannot be accomplished with. Bina consciousness. This state of consciousness can only imagine things verbally or depict things in physical terms. The point at infinity is both infinite and infinitesimal and therefore cannot be depicted. It can only becontemplated with akhmah consciousness. As the text notes this represents the unity that preceded the concept of number. It introduces a device very much like a. Zen koanasking. Before one what do you count. What is the number thatprecedes all number. Both the point at infinity and the. Aoan are meant to train themind to visualize absolute nothingness. The. Ari notes that. Keter thehighest of the. Sefirot is often designated by the word. Ayin meaningnothing. The. Infinite. Being the level above. Keter cannot even bedesignated by this word. The only word that can be used is. Ejfeswhich according to the. Ari denotes a nothingness that thought. Bina cannot grasp at all. It has been said that the best way to describe absolute nothingness 15 to speak of it as what you see behind your head. Since visiondoes not exist in the back of the head what one sees there is absolutenothingness. If. I ask you what you see behind your head you answerthat you see nothing. Contemplating on what one sees behind oneshead is therefore a good way to learn how to visualize absolutenothingness. In general the soul is said to consist of five parts. Nefesh. Ruach. Neshamah. Chayah and. Yechidah. Of these only the first three. Nefesh. Ruach and. Neshamah have any effect on the mind. The lasttwo. Chayah and. Yechidah are called envelopments makifinwhich cannot enter the mind. Neshamah the highest part of the soul that enters the mindparallels the. Sefirah of. Bina See. Table 15 on page 90 akhmahconsciousness is above thought and is like something that exists outside the mind. Or as in the analogy used earlier it is like what wesee behind our heads. Just like something behind the head can onlybe seen if reflected in a mirror 50 akhmah consciousness can onlybe grasped when reflected and clothed in. Bina With relation to conscious thought akhmah consciousness is called nothingness2It is in this context that the text says. Bridle your mouth fromspeaking and your heart from thinking. Heart denotes. Bina consciousness and hence it is saying that on this level the initiate mustblank out. Bina consciousness completely. This is accomplished by90 S. EF. ER. YE. TZ. IR. AH. Table 15 Levels of the soul. Yechidah. Keter. Chayah akhmah. Nothingness. Atzilut. Neshamah. Bina Thought. Beriyah. Ruach. The. Six. Speech. Yetzirah. Nefesh. Malkhut. Action. Asiyahcontemplating nothingness. He must maintain this level and isaccordingly instructed. If your heart runs back to. Bina return tothe place. This place is akhmah consciousness which the initiate has already attained. Once the initiate has reached a point wherehe can maintain a state of akhmah consciowsnes he is ready toactually begin climbing the. Tree of. Life which is the ladder of the. Sefirot. Hebrew is written without vowels and therefore the third person and the imperative are written exactly the same. We have translated the last paragraph. He sealed north and faced to the left and. He sealed it with. VH. Y This however can also be read in theimperative. Seal north face to the left and seal it with. VH. YIn a similar manner the expression. He engraved it and. Hecarved it can also be read in the imperative. Engrave it and carveit. If understood in this manner sections 1913 can be read asinstructions rather than as a theory of creation. In. Appendix. I Ihave translated the. Short. Version completely in the imperative todemonstrate how it reads. The supposition that this is describing a technique is supportedby the last section of the. Sefer. Yetzirah itself which says of. Abraham. He bound the 22 letters of the. Torah in his tongue. He drew themin water kindled them with fire agitated them with breath 67The initiate begins by meditating on. Keter the initial. Breath ofthe. Living. God. This. Breath must be brought down to the level of. Yesod. Foundation. In doing this he must contemplate the essenceof. Voice. Breath and. Speech. Ordinary thought is verbal and hence consists of words. Thesewords consist of letters. These are not physical letters but mentalconceptual letters. These conceptual letters however are built out of. Voice. Breath. Speech. Hence in meditating on these concepts oneis actually contemplating the very roots of thought. In the. Long. Version the text concludes. Speech is. Ruach. Hakodesh. Divine. Inspiration. Ruach. Ha. Kodesh however is abovethought. Hence the speech which the text is speaking of is aspeech that precedes thought. Chapter. One 91The second step is. Breath from. Breath. The text states with itengrave and carve 22 letters. The. Kabbalists explain thatengraving and carving denote meditative techniques. This is supported by the last section 67 which states that. Abraham lookedsaw understood probed engraved and carved and was successfulin creation. They teach that engraving denotes a process where one depictsa letter in ones mind. Carving then means that this letter is separated from all other thoughts so that the entire mind is filled withit237 One may do this by contemplating a letter or letter combinationuntil all other images and thoughts are banished from the mind. Alternatively this may be accomplished by chanting a letter in amanner that shall presently be described. This is the stage of. Malkhut where one stands at the bottom ofthe. Tree of. Life. It is at this stage that the initiate must work withthe letter that he wishes to use. He must then draw it in water andkindle it with fire 67 The subsequent instructions therefore mdicate how the letter is 10 be charged with spiritual power. The third step then is. Water from. Breath. At first the initiatedepicts the letter in transparent air visualizing it clearly. Now hemust reach up to the level of akhmah returning to a state of akhmah consciousness. He then begins to see the letter as if hewere looking at it through water. This is drawing it through water. The letter begins to blur and fade as if it were being viewed throughincreasingly deep water. The initiate must then engrave and carve chaos and void mireand clay. At this stage the form breaks up and dissolves completelylike something seen through turbulent water. This is 61806 andvoid. The image then fades away completely as if it were beingviewed through muddy water. This is mire. Finally all that is left isinky blackness as if one were buried in totally opaque mud and clay. The text describes this process saying. Engrave them like a garden carve them like a wall cover or surround them like a ceiling. First visualize this blackness beneath your feet. Your feet may thenappear to dissolve a phenomenon that is also mentioned in otherancient mystical texts2 Slowly make this blackness creep over yousurrounding you completely like a wall. Finally let it cover and surround you like a ceiling of inky black mire. At this point you willhave no visual sensation whatever neither physical nor mental. All through this process you are constantly aware of the feelingof water cool and absolutely calm. It is the dark wet feeling of thewomb where you are totally isolated from all sensation. It is with respect to this state that the. Midrash states. Waterconceived and gave birth to absolute darkness aela. This is thelevel of akhmah consciousness92 S. EF. ER. YE. TZ. IR. AH9Figure 14 The letters. Yud. Heh. Vay in. Ashurite script. The initiate then reaches the fourth step where he returns to astate of. Bina consciousness. This is depicted as fire and blindinglight as the. Midrash continues. Fire conceived and gave birth to. Light. This is the stage where one kindles them with fire. Here the initiate must engrave and carve out the. Throne of. Glory. Serafim. Ophanim and holy. Chayot. He depicts engravesand fills the mind carves with these images these being the same asthe ones visualized by the prophets. He must start with the. Throneand then continue through the various levels of angels ending withthe. Chayot in the. Universe of. Yetzirah which corresponds to the. Six. Directions. The influx is thus brought to the level of. Bina Now the initiate must bring it to the other six. Sefirot. Chesed. Gevurah. Tiferet. Netzach. Hod and. Yesod. These are associatedwith the six directions of the physical world which have their counterpart in the six days of creation. By associating the. Sefirot with thesix physical directions one actually brings the influx into the physicaldomain. The method of drawing the influx into these lower. Sefirotinvolves contemplating the three letters. Yud. Heh. Vav rr. Theseshould be visualized as if written in the. Ashurite script with blackfire on white fire. See figure 14 These letters should appear hugefilling the entire mind. The idea of black fire is not just the absence of light but negativelight. The black must be so intense that it 15 brilliantly black justas a light is brilliantly white. This is the black fire with which theletters must be depicted. While contemplating the letter combinations one should face inthe appropriate direction either physically or mentally. After completing all six directions and permutations this part of the exerciseis complete. What still remains are the astrological applications of this technique which will be described in chapters 4 and 5 This is the processdescribed in the case of. Abraham. He ignited them with the. Seven. Planets he directed them with the. Twelve constellations 67C. HA. PT. ER. TW. OChapter. Two 95עשרים ושתים אותיות 

יסוד שלש

 4 2אמות ושכע כפולות ושתים עשדהפשוטות שלש אמות אמש יסודן כף זכות וכף חובהחק מכריע ones שלש אמות אמש מ דוממתולשון ש שורקת א אויר רוח מכריע בינתיסTwentytwo. Foundation. Leiters. Three. Mothers. Seven. Doublesand. Twelve. Elementals. The. Three. Mothers are. Alef. Mem. Shin ovum. Their foundation isa pan of merita pan of liabilityand the tongue of decree deciding between them. Three. Mothers. Alef. Mem. Shin forms. Mem hums. Shin hissesand. Alef is the. Breath of airdeciding between them. Twentytwo. Foundation. Letters. Having completed the initiation into the. Ten. Sefirot the textnow discusses the 22 letters of the. Hebrew alphabet. Three. Mothers. The first set of letters are the. Three. Mothers which will be discussed in further detail in chapter 3 Here they are introducedbecause they define the thesisantithesissynthesis structure that iscentral to the teachings of. Sefer. Yetzirah. They also serve as an introduction to the meditative techniques involving the letters. These three letters represent the three columns into which the. Sefirot are divided. The right hand column headed by akhmah15 represented by. Ment. The left column headed by. Bina is repre96 S. EF. ER. YE. TZ. IR. AHsented by. Shin. The center column headed by. Keter is representedby. Alef. As discussed earlier akhmah is water which is here represented by. Mem. Bina is fire which is. Shin and. Keter is breathairwhich is the. Alef. A pan of merit. The. Hebrew word for pan here 15 Kaf. This word can denotethe pan of a scale but it also denotes the palm of the hand. Likewisethe word. Lashon can be used for the tongue of a balance the pointerwhich indicates when the two pans are in equilibrium. Its usualmeaning however is the tongue that is in the mouth. Therefore on one hand the letters. Alef. Mem. Shin won represent the two pans and tongue of a balance. On the other hand theyrepresent the two hands and the covenant between them 13which is the tongue. The tongue of decree. The. Hebrew word for decree here is. Chok pn. This comesfrom the root. Chakak ppm meaning to engrave. It is the tongueof balance that engraves the letters. This is represented by the letter. Alef x the basis of the alphabet. In the most elemental terms. Mem. Shin and. Alef represent the515 antithesis and synthesis. The analogy is that of a scale. See figure 15 There is a pan ofmerit and a pan of liability. This is very much likethe scale used to weigh ones merits and sins which is mentioned inthe. Talmud. In the center is the fulcrum and pointer both represented by the. Alef which is the tongue of decree. Figure 15 The scale that weighs merits and sins. Chapter. Two 97In practical application these letters can also be used. If onewishes to create a situation in which he himself or another person isto be brought to the side of merit one does so by making use of theletter. Mem 9 The techniques shall be discussed later. Similarly ifone wishes 10 bring an enemy to the side of liability so that he shouldbe judged harshly on high one makes use of the letter. Shin ש Alefא is used to bring a person to be judged fairly and evenly. These qualities also come into play in popular usage. Hummingwhich involves pronouncing the letter. Mem is usually seen as ahappy pleasant positive activity. Conversely one hisses at a villainזס enemy pronouncing the letter. Shin. Mem hums. Shin hisses. The. Hebrew word for hum here is. Dammam om in which the letter. Mem is dominant. Similarly the word for hiss is. Sharak ptewhich begins with a. Shin. The humming sound associated with. Mem is very calm and itis thus the sound associated with water and akhmah consciousness. If one wishes to attain akhmah consciousness one repeatsthis sound in the manner described like the. Kabbalists. The resemblance between this and the. Om chant is certainly more thancoincidental. This sound is also closely associated with prophecy whichinvolves akhmah consciousness. The. Kabbalists say that the finestill damamah voice 1 Kings 1912 heard by. Elijah was actuallya fine humming sound. This hurnming sound is used to attain sucha state of consciousness and as such it is experienced when one isin a prophetic state. Just as telling is a passage in. Job which incidentally alsodescribes the prophetic experience very graphically. Job 41216A word was stolen to me. My ear caught a touch of itin meditations from night visions. When a trance falls on man. Terror called me and. I shuddered1 terrorized mast af my bones. A spirit passed before my face. Made the hair of my flesh stand on endז1 stood and. I did not recognize its vision. A picture was before my eyesf heard a hum damamah and a voice98 S. EF. ER. YE. TZ. IR. AH. Table 16 Shin and. Mem as pronounced with the five primary vowels. Sho. Mo. Sho. Ma. Sho. Me. She. Mi. Sto. Mu. Sha. Mo. Sha. Ma. Sha. Me. Sha. Mi. Sha. Mu. She. Mo. She. Ma. She. Me. She. Mi. She. Mu. Shi. Mo. Shi. Ma. Shi. Me. Shi. Mi. Shi. Mu. Shu. Mo. Shu. Ma. Shu. Me. Shu. Mi. Shu. Mu. The letter. Shin has the hissing sound of sh or 5 This sound is associated with fire and. Bina consciousness. The two sounds. M and. Sh may also be used as a device foroscillating between. Bina and akhmah consciousness. Oneinvokes a strong state of. Bina consciousness by pronouncing the. Shin and then swings to akhmah consciousness by voicing the. Mem. The pronunciation of these two letters can also include the fiveprimary vowels in a manner that will be described below 25 ingreater detail. It is significant to note that these two sounds are dominant inthe word. Chashmal חשמל which according to the. Kabbalists is theinterface between the physical and the spiritual. In his vision. Ezekielthus says that he saw. The appearance of. Chashmal in the midst ofthe fire. Ezekiel 14 It was only after visualizing the. Chashmal that. Ezekiel was able to perceive the. Chayot and enter into the state ofprophecy. In our present terminology. Chashmal would be the tnterface between. Bina consciousness and akhmah consciousness. Ittherefore appears out of the midst of the fire since it arises froma state of. Bina consciousness. Since. M and. Sh are the dominant consonants in. Chashmah it ispossible that the word itself was used as a mantra when the prophetswung between. Bina and akhmah consciousness. The appearance of. Chashmal would then be the visual experience that onewould have during such a state of oscillation. Even the moreadvanced prophets who could enter a state of chakhmah consciousness at will would use the term. Chashmal to describe thisinterface. According to the. Talmud the word. Chashmal comes from twowords. Chash meaning silence and. Afai indicating speech. It cantherefore be translated as speaking silence 11 is a double sensationwhere one is experiencing the silence of akhmah consciousnessand the speech of. Bina consciousness at the same time. The twoparts of the mind are experiencing different things simultaneously. Such double sensation can be easily experienced. Take a red glassand place 11 over the right eye and place a green glass over the left. Chapter. Two 9ו כל כס קנק T. UT. E C. LE. P בש בבש אבהל isisהתה רס סנינס לזסק כ חמר לננ וכו בה בת בהב הכה הבהל הבהל הוה כףרחר ach ue one שלחנ ללכ perm ity כהבהכהבהבה הנבהב זרת וו etfs end ולעפי פאינכס שי חסיק בה בה בה כה כה הב Sain הכהבפפגס שק מכ pins procs ה קריג בת בת כהכהכת 137 הב הב הכופ ג moms tapos et בה בהכהכהכה הכה הכ הכ הכFigure 16 The word. Koh in an array with the jive primary vowels. From. Shoshan. Sodot. The. Rose of. Mysterieseye. When you look through both eyes you will perceive two oppositesensations simultaneously. The world will take on a surrealisticalmost spiritual appearance. The interface between akhmah and. Bina is even more etherial. The. Kabbalists also note that the two letters. Shin and. Mem spellout. Shem ow the word for name 11 is through the names ofobjects and in particular through divine. Names that one can makethe transition between akhmah and. Bina consciousness. As the. Baal. Shem. Tov taught it is through a name that one can grasp thespiritual essence of a person or object. The. Zohar also says that the letters. Mem and. Shin define themystery of. Moses whose. Hebrew name. Mosheh is spelled. Mem. Shin. Heh משה This would be an allusion to the fact that the twoconsonants. Mem and. Shin represent akhmah and. Bina The. Heh has a numerical value of 5 and this would represent the fiveprimary vowels with which the combination of consonants is pronounced. See. Table 16A somewhat similar idea is taught explictly by the early. Kabbalists. The. Torah states that. Moses killed an. Egyptian who wasstriking an. Israelite and the. Midrash explains that this was accomplished with a divine. Name. When he struck the. Egyptian the. Torah reports that. Moses looked here koh and there koh. Exodus 212 In. Hebrew both here and there are. Aof n a wordwhich has a numerical value of 25 The. Kabbalists say that this represents the twentyfive combinations between two letters that are possible with the five primary vowels. See figure 16Alef is the. Breath of air. Alef is a silent consonant and as such it represents a simple breathof air. This does not draw one toward either state of consciousness100 S. EF. ER. YE. TZ. IR. AH. Normally breathing is an unconscious act and hence it pertainsto akhmah consciousness. However one can also control onesbreathing and it is then in the domain of. Bina consciousness. Consciously controlling the breath is therefore a valid techniquefor bringing together these two states of consciousness. It is also useful in making the transition between the two states. Thus the. Kabbalists make use of controlled breathing in association with suchtechniques as pronouncing two consonants with the five primaryvoweis7 In particular such a breath comes between the pronunciation of the. Mem and the. Shinעשרים ושתים אותיות יסור חקקן חצבן צרפ 2 2שקלן והמירן וצר בהם את כל היצור ואת כ העתיד לצורTwentytwo. Foundation letters. He engraved them. He carved them. He permuted them. He weighed them. He transformed them. And with them. He depicted all that was formedand all that would be formed. He engraved them. First the letters are engraved out of nothingness. Then they arecarved out and separated. They are then permuted so that agiven combination appears in different sequences. They then areweighed and manipulated according to their numerical values. Finally they can be transformed through the various standardciphers. These ciphers are shown in. Table 17Each letter represents a different type of information. Throughthe various manipulations of the letters. God created all things. The final expressions of creation were therefore the. Ten. Sayingsfound in the first chapter of. Genesis. Each. Saying consisted of wordswhich in turn consisted of letters. This section can also be read in the imperative. Engrave themcarve them permute them weigh them and depict all that wasformed. When interpreted in this manner this section is teaching a technique discussed by various. Kabbalists. The initiate must first depictorema 5 ח4 T. RI. EBoner ea. Crorethem in his mind. Then he must carve1 S. EF. ER. YE. TZ. IR. AH. In effect writing or reciting these letter combinations was verymuch like repeating a manira 11 serves to blank out all thought fromthe mind and allow it to reach a state of akhmah consciousness. Visualizing the letters is very much like some of the more advancedcontemplative methods of meditation and it has a similar effect. In all there are five basic techniques mentioned here. These parallel the five phonetic families discussed in the next sectionעשרים ושתים אותנות Te חקקן בקול חצבן 3 2ברוח קבען בפה בחמשה מקומות אתהע בגרון גיכק בחיך רטלנת בלשון זסשרץ בשינים כומףבשפתיםTwentytwo. Foundation. Letters. He engraved them with voice. He carved them with breath. He set them in the mouthin five places. Alef. Chet. Heh. Eyin אהדע in the throat f. Gutturals. Gimel. Yud. Kaf. Kuf foo in the palate. Palatals. Daiet. Tet. Lamed. Nun. Tav רטלנתin the tongue. Linguals. Zayin. Samekh. Shin. Resh. Tzadi זסטרצin the teeth. Dentals. Bet. Fav. Mem. Peh בומף in the fips. Labials. He engraved them with voice. As explained earlier engrave means to sound a letter whilecarve means to express it. Some versions add. He bound them tothe tongue like a flame is bound to a burning coal. This is similarto an expression used above 17In five places. The division of the letters into five groups is presented here butthis is the only time that this is mentioned in. Sefer. Yetzirah. Noapparent reason or application for this division is given. One hint may come from what we have written above 113 Thethree letters of the. Name. Yud. Heh. Vav יהו are the first of the. Twelve. Elementals to be found in the first three phonetic families. Chapter. Two 103when taken in alphabetical order gutturals labials and palatals. See. Table 18There are two basic ways in which these families are ordered. The first way is that which is presented here which starts from thethroat the most internal part of the mouth and then continues outward to the lips. The second ordering found in the older commentaries takes the groupings in alphabetical order. See. Table 19 onpage 104The most obvious reason for the five phonetic families would beso that the divisions of the alphabet should parallel the divisions inthe five dimensional continuum defined by. Sefer. Yetzirah. Indeedthe. Kabbalists teach that these five groups parallel the. Five. Lovesand. Five. Strengths see 13 which are the end points of these dimensions. The assignment of these families to specific dimensions however is not indicated although it may be derived indirectly. It is significant to note that all five families are present in. Bereshit בראשית the first word of the. Torah43One of the mysteries of the. Sefer. Yetzirah is the fact that thedouble letters are not mentioned. These double letters are the oneswhich have different forms in the middle and at the end of a word. Mem מם Nun גן Tzadi pr. Peh 92 and. Kaf 42 As the. Talmudstates the forms of these letters were forgotten and later reinstitutedby the prophets4 There is absolutely no reference to these doublesin. Sefer. Yetzirah. The. Kabbalists however draw a parallel between the five phonetic families and the five doubled letters. According to the. Ari theletters paralleling the phonetic families in the order presented hereare. Tzadi. Nun. Kaf. Mem. Peh. See. Table 20 on page 4Another concept that is conspicuously missing in the. Sefer. Yetzirah is that of the vowels. Here again they form a group of fivethe main vowels being. Cholam 0 Kametz a. Tzereh e. Chirik 1and. Shurek u. See. Table 21 on page 104 These are often alludedto in the mnemonic. Pituchey. Chotam onn nine the signet engraving. Exodus 2811 of the. Bible. Another mnemonic is. Table 18 Phonetic division of the alphabet. Finals. Gutturals. Labials. Palatals. Linguals. Dentals104 S. EF. ER. YE. TZ. IR. AH. Table 19 Ordering of the families. Tikuney. Zohar. Introdoction 4b 5 20a 19 38a 41aibid. Introduction 14a 70 1356Commentary on. Sefer. Yetzirah 4b. See. Pardes. Rimonimt 212ibid p 14b. Or. Ha. Sethel 81 quoted in. Pardes. Rimonim 211 a5 Sefer. Ha. Nikekud. Ginat. Egor 258Emek. Ha. Melekh 9c. Pardes. Rimonim 3024 ti ee. Chapter. Tiwo 105Table 23 Phonic groups and. Sefiroto_o. Wont. Fi te. Gutturals אחהעPalatals גיבקLinguals רטלנתDentals זסשרצLabials בומףNutareyikon נטריקון Although there are other vowels in. Hebrewthese five are considered to be the root vowels both by thegrammiatarians and by the. Kabbalists. The. Zohar clearly draws a parallel between the five phoneticfamilies and the five prime vowels and this is echoed by other. Kabbalists. The five primary vowels would then also represent thefive dimensions of the. Sefer. Yetzirah. In general the five vowels are very important in the use of the. Sefer. Yetzirah. The usual procedure is to take a pair of letters pronouncing them with the twentyfive possible combinations of the fivevowels. This appears in the system of. Rabbi. Abraham. Abulafia aswell in various techniques of making a. Golem. There appear however to be a number of different opinions as to the ordering of thevowels and a few of these are presented in. Table 227Some of the later. Kabbalists also assign the five phonetic families to the five. Sefirot. Chesed. Gevurah. Tiferet. Netzach and. Hod. Yesod is not included since in this respect. Yesod and. Tiferet arecounted as one. Furthermore. Yesod pertains to melody rather thanto sound. There is however a difference of opinion between the. Ari and the. Ramak as to whether the. Sefirot are to be taken indescending or in ascending order. The five main vowels are alsoassigned to these same. Sefirot. See. Table 23The first clue as to how to assign these to the fivedimensional continuum comes from the ordering of the final letters in the. Talmud. Mem. Nun. Tzadi. Pen. Kaf מנצפך In all sources both. Talmudic and. Kabbalistic the letters are presented in this order. The correct alphabetical order of the letters however would be. Kaf. Mem. Nun. Peh. Tzadiבבצפץ See. Table 24 on page 106 The question then anses why are theseletters usually not presented in their alphabetical order. Earlier 13 however we have spoken of the division of the. Ten. Sefirot into two groups representing the two hands. These are the. Five. Loves and the. Five. Judgments. In the order of the. Sefirot they are. Five. Loves. Keter akhmah. Chesed. Tiferet. Netzach. Five. Judgments. Bina Gevurah. Hod. Yesod. Malkhut16 S. EF. ER. YE. TZ. IR. AH. It is immediately obvious that each group represents a set of end pointsin the fivedimensional continuum. The pairing in this continuum is. Keter. Malkhut. Good. Evil akhmah. Bina Past. Future. Chesed. Gevurah. South. North. Tiferet. Yesod. East. West. Netzach. Hod. Up. Downif we now take the final letters in alphabetical order and linethem up with the. Five. Loves in order we have the followingassignment. Kaf. Keter. Malkhut ךMem akhmah. Bina םNun. Chesed. Gevurah ןPeh. Tiferet. Yesod ףTzadi. Netzach. Hod ץWe now must take the. Five. Strengths as the opposite end points inthe fivedimensional continuum. Placing them in order we then have. Bina Mem. Gevurah. Nun. Hod. Tzadi. Yesod. Peh. Malkhut גa 24 Table 24 The correct alphabetical order of the letters. Chapter. Two 107This is the precise order in which these letters are usually presented and this hardly appears to be coincidental. Also significant isthe fact that the. Ari states that the usual order. MN. Tz. PKh מנצפךonly applies to these letters when they parallel the. Five. Strengths. When they relate to the. Five. Loves they are in direct alphabeticalorder. See. Table 25Since each of the final letters represents one of the phonetic families these can also be assigned to their appropriate dimension. In relating the five primary vowels to these phonetic familiesthe. Zohar presents them in the order i גר 6 o a this being the orderthat they appear in. Pi. Tu. Che. Y Cho. Ta. M ann nne. Since the. Zoharhere presents the phonetic families in alphabetical order a parallelcan immediately be drawn. Gutturals אחהע 1 Chirik. Labials בומף u. Shurek. Palatals גיכק e. Tzereh. Linguals רטלנת o. Cholam. Dentals וסשרצ a. Kametz. We now have three groups of five the phonetic families the finalletters and the primary vowels. All these can be related to the fivedimensions. As all the sections this one can also be read in the imperativeproviding an important technique. The text then says. Engrave themwith voice carve them with breath and set them in the mouth infive places. The instruction is to carefully pronounce each letter of these fivefamilies. This is engrave them with voice. Then one must carvethem with breath contemplating each letter carefully and concentrating on the breath that is exhaled while it is pronounced. Finallyone must set them in the mouth meditating on the place in themouth with which the letter is pronounced. In this exercise each family may also be pronounced with itsappropriate vowel. This yields a chant that can be used for this exercise. See. Table 26 on page 108The purpose of this exercise is to make the initiate highly awareof the physical processes involved in pronouncing the letters. Whilespeech itself involves. Bina consciousness the pronunciation of theletters is an automatic activity and hence it involves akhmahconsciousness. With this exercise the initiate learns to make use of the letterswith akhmah consciousness. By pronouncing them physically hethen clothes them in. Bina It is through this exercise that he learnsto use the letters as paths of. Wisdom108 S. EF. ER. YE. TZ. IR. AH. Table 26 A chant utilizing the five phonetic families. In the first section of this chapter the two. Mothers. Mem and. Shin were used as an exercise to oscillate between akhmah and. Bina consciousness. The second section presented aninvolving the pronunciation and permutation of letters making themfill the entire mind. Now we have a third exercise where one medi. Once this has been mastered the initiate is ready to embark onthe more advanced techniques involving the 231 Gates24 cre cn fim שקיס ור wera מולדבר ו ו יוסימן אי בשובה למעלה מענג pee ברעהTwentytwo. Foundation. Letters. He placed them in a circlelike a wall with 231 Gates. The. Circle oscillates back and forth. A sign for this is. There is nothing in good higher than. Delight. Oneguy. There is nothing evil lower than. Plague. Negayu. In a circle. The word for circle here is. Galgal. This can also be translatedas sphere or cycle. Later the. Sefer. Yetzirah speaks of the. Galgalagain saying. The cycle gagai in the year is tike a king in the provence 63Chapier. Two 109The first chapter spoke of the 32 paths of. Wisdom. As discussedthere 11 the number 32 when written out spells. Zev meaningheart. The text later speaks of the mystical experience by saying. If your feart runs 18 11 also warns. Bridle your heart fromthinking 18The first chapter thus speaks of one aspect of kingship which isthe heart. As the text later says. The heart in the soul is like a kingin war 63 The heart therefore dominates the continuum of thespiritual. Now in the second chapter the text is turning to a secondaspect of kingship the. Cycle gaga which dominates time. In general if a number of points are placed in a circle the number of possible lines that can connect any pair of points can be easilycalculated. If we let be the number of points and 1 the number oflines the formula is. Ln n 2Take the number multiply it by the number below it and divide bytwo. Thus three points in a circle can be joined by three lines fourpoints by six lines five points by ten lines and six points by fifteenlines. See figure 17 on page 110 A given number of points can alwaysbe joined by the number of lines provided by the above formula. The number of lines that can connect the 22 letters placed in acircle is therefore 22 x 212 See figure 18 on page 111 Making thecalculation we find that there are 231 such lines. These are the 231Gates. Like a wall. This can also be read in the imperative. Place them in a circlelike a wall with 231 gates. The. Kabbalists present an important meditation regarding thesegates. This is based on a text in the first chapter. Engrave themlike a garden carve them like a wall deck them like a ceiling111The initiate must contemplate the ground visualizing it asmurky black mud. He must then engrave the 22 letters formingeach one in his mind. These should make a circle in the ground. Then he must carve them like a wall. He must carve eachletter out of the ground and stand each one up making a circle ofletters surrounding him like a wall. One of the major. Kabbalists. Rabbi. Isaac of. Acco speaks of a similar meditation where the lettersare visualized on the horizon 3 Points 4 Points3 Lines 6 Lines5 Points 6 Points10 Lines 15 Lines7 Points21 Lines. Figure 17 Lines connecting points in a circleווFigure 18 The 231 Gates. The 23 lines connecting the 22 letters. Figure 19 22 points 231 linesare the 23 Gatesאא כר גה דו הזאר בה ט וז החוש הך טל כןone ם דה הט ך הל ססץ osא בו גח דט הי וך זל הט טן ס בעאו בח גט די הך ול זם הן poo כףאח בט גי רך הלום pt חס טע ץף כץאטבי גך ponds זס חע טף יץ בקאי בך גל דם הן וס זע תף סץ יק כראך בל גם דן om pron הץ טק ד woאל בס גן רס הע וף זץ חק טר יש כתאם בן גס רע הף וץ זק חר טש יתאן בס גע רף הץ וק זר חטטתאס בע גף רץ הקד mn etאע בף גץ רק הר וש rtאף בץ גק רר השותאץ בק גר דש התאק בר גט רת89ם55E5Dp2וה וט תי סך יל כםלן מס נעלס מע נף סין עק פר צש קתלע מף גין סק עד ny weלף מץ נק סר עש פתלץ apo סש עתלק מר נש סתלר מש נתלש מתלתלם מן גס סע עף פץ צק קר רש שתסף עץ פק צר קש רתאר בש גתאט בתאתLogical. Method. Figure 20. The 231 Gates in a triangular array. 

א ב ג ד ה ו ז ח ט י כ ל מ נ ס ע פ צ ק ר ש ת

 Figure 21. Initial array used in the Kabbalistic Method. Initial array used in the. Kabbalistic. Method1הChapter. Two 113Next the initiate must deck them like a ceiling. He must imagine the 231 lines connecting the 22 letters and depict them like a ceiling over his head. Once he has completed this exercise he is ready to make use ofthe circle. If he wishes to use it to create be must proceed in directorder beginning with the. Alef. Focusing the mind on the. Alef hethen follows each of the 21 paths emanating from it to the other letters from. Bet to. Tav. He continues in this manner using all the otherletters. See figure 19 on page 111According to some this is also a technique for making a. Golem. If one wishes to destroy it one proceeds in the precise opposite direction beginning with. Tav and ending with. Aleph. Some commentaries present a more primitive method where theinitiate actually draws a circle around the object that he wishes toform. Proceeding in a circle he chants the letter combinations first. Alef with all the other letters then. Bet until the alphabet is completed. If one wishes to destroy the creation he proceeds in the opposite direction. It is also related that the disciples of the. Riva attempted to usethe. Sefer. Yetzirah to make a creature. They went in the wrong directionhowever and sunk in the earth up to their waists through the power ofthe letters. Trapped they cried out for help. The. Riva was finally contacted and he told his other disciples to recite the alphabets while proceeding in the opposite direction until the others were freed. There is some question as to whether proceeding here meansthat one should actually walk around the circle or whether 11 meansthat one must merely move around it mentally and meditatively. With 231 Gates. The number 231 represents the number of ways in which twodifferent letters of the. Hebrew alphabet can be connected. This number also is the number of two letter words that can be formed withthe letters provided the same letter is not repeated and providedthat order is not considered. These combinations may be arranged ina triangle. This first method is called the. Logical. Method figure 20Besides this there is also a. Kabbalistic. Method figure 21 which issomewhat more complex. In the. Kabbalistic. Method one begins by writing the entire. Hebrew alphabet from. Alef to. Tav. On the second line one writesevery oth r letter ending with. Shin. One then skips the. Tav andbegins once again with. Alef. The sequence therefore repeats itself. AN. BR. US. RR. FR. RH. RE. RR. RR. E E. BF. ES. RP. RR. ER. ER. RE. GE. RA. EB. RA. SP. PR. AG. PS. RR. ER. ER. BP. RE. F E. RE5 25 תא 8הק התה בק 758ת 55 6 ק פ תת 59 E. R Z. RR. AR. RR. HP. RE. SK. AR. E P. RA. GA. RS. RB. HS. RR. ER. RA. PR. EP. RF. RA. ER. CB. BR8522 גה 258P. RE. AA. ER. PA. RP. RE. RB. SP. NE. RR. AP. LE. PE. PR. ER. RE. RA. AR. RE. SP. RO. RF. RA. Figure 22 The 231 Gates according to the. Kabbalistic. Method 0 0 עד רש כ Ammerוחש 4 רא 00 שד C. N O. F O. WN o. Town iw ררש ררש רויT. AO oo t. T oo. Awan רש 0 F. Ea. T בA. SF wr oooשסשס סכס סס ס םסFigure 23 A number array resembling the initial array used in the. Kabbalistic. Method. In the third line one writes every third letter in the fourth everyfourth letter continuing until the 21 lines have been completed. Onethen has the initial array. The eleventh line is particularly interesting. Since 22 is divisibleby eleven the two letters. Alef and. Larned repeat themselves for theentire line. Chapter. Two 15The next step is to take the array and break it into pairs. Thisyields 21 lines and 11 columns producing a total of 231 pairs. Theseare the 231 Gates according to the. Kabbalistic. Method. See figure 22This system is actually not as complex as it first appears. Tounderstand it more thoroughly we can take a similar array using thenumbers from 0 to 9 instead of letters. It is quite simple to make such an array. See figure 23 In thefirst line one merely counts from 0 to 9 In the second line onecounts by two. As soon as we reach 10 we merely use the last digit. In the third line we do the same counting by three and using onlythe final digit. The rest of the array is formed using subsequentnumbers. What we actually have then is a simple multiplication tablewhere only the last digits have been retained. Clearly obvious in thisarray is the diagonal symmetry which is also found in the alphabetical array. The fifth line is particularly significant. When one counts by 5one obtains the numbers 5 10 15 25 and so on. Therefore whenonly the last digits are taken 5 and 0 alternate on this line. The sameis true of the eleventh line in the alphabetical array where the. Alefand the. Lamed alternate. One then divides the array into double columns to form anumerical analogue of the 231 Gates. The only difference is thatwhen working with the alphabet we are in effect using a numberbase of 22 See figure 24 on page 116One thing that is immediately apparent is the fact that eventhough we obtain 45 pairs they do not correspond exactly to the 45unique pairs that can be obtained from 10 digits. See figure 25 onpage 116 We actually find that 14 pairs are missing while an equalnumber are repeated. The most glaring example of this is the repetition of the combination 05 which occurs five times. Anotherredundancy is 80 which is merely the reverse of 08Just as one can begin each sequence from. Alef so one can alsobegin it from. Bet. One would then have a similar array with each linebeginning with a. Bet instead of an. Alef. Each letter of the. Bet arraywould be one higher than the corresponding letter in the. Alef array. Onecan make similar arrays with ail the letters of the alphabet. Very important is the eleventh line where the letter pairs repeatthemselves. In the. Alef array the letters. Alef and. Lamed repeat themselves in this line. In the. Bet array the letters. Bet and. Mem willrepeat themselves. As subsequent arrays are constructed the repeating letters continue to conform to those in the. AL. Ba. M אל בס cipher. See figure 26 on page 116116 S. EF. ER. YE. TZ. IR. AH. Figure 24 A numerical analogue of the 231 Gates 5 formed by the. Kabbalistic. Method. Figure 25 The 45 unique pairs obtainable from ten digitsods e8eva ysxמבxסרעהפוצזקחרטשיתבFigure 26 The. AL. Ba. M cipher. Chapter. Twa 117This holds true until one reaches the. Kaf array where the letters. Kaf and. Tav repeat. In the. Lamed array the letters. Alef and. Lamedrepeat so that this is the reverse of the. Alef array. The repeating letters in the subsequent arrays are the reverse of those in the firsteleven arrays. Therefore there are eleven arrays where the eleventh line has thepairs in the. AL. Ba. M sequence repeating. The next eleven arrays havetheir reverse repeating. A number of somewhat similar arrays are used by the later. Kabbalists. Instead of using the. Kabbalistic. Method however theymerely skip a number of letters in the second column and thenproceed with the alphabet in its usual order 1 is not clear if theselater. Kabbalists did this so as to conceal the true method or if itactually represents a completely different procedure. See figure 27 onpage 118According to either procedure there are eleven arrays in whichthe pairs represented by. AL. Ba. M are dominant. Then there areanother eleven arrays where the reverse of these pairs aredominant. The first eleven arrays are said to represent the eleven. Sefirotwhen the quasi. Sefirah. Daat. Knowledge is also included. Thesequence is. Keter akhmah. Bina Daat. Chesed. Gevurah. Tiferet. Netzach. Hod. Yesod. Malkhut. The first eleven arrays where the pairs of. AL. Ba. M are in directorder represent the front of these eleven. Sefirot. The second set ofeleven where these pairs are reversed represent the back of the. Sefirot. These arrays are presented in. Appendix. II. IAlthough the. Sefer. Yetzirah says. Ten and not eleven 14this is only speaking of the inner essence of the. Sefirot. When wespeak of their representation as letter arrays we are speaking of theirouter essence and here. Daat. Knowledge is also counted makingeleven. These arrays are very important in binding oneself to the. Sefirot. They are also used in the creation of a. Golem. According to the early. Kabbalists the 231 Gates are alluded toin the name. Israel. In. Hebrew. Israel is spelled. Yi. SR. Ac. L ישראלThese letters can also spell out. Ye. Sh. RL. A יש רלא which literallymeans there are 231The. Midrash states that at the beginning of creation. Israel rosein thought. The name. Israel thus alludes to the fact that creationtook place through these 231 Gates. According to the later. Kabbalists these 231 gates are what remained in the. Vacated. Spacethat preceded creation. When the. Sefer. Yetzirah speaks of the 32 Paths of. Wisdom ituses the word. Nativ for path. The numerical value of. Nativ נתיב118 S. EF. ER. YE. TZ. IR. AH4085g614 ב 53 צש5 מ טש3 5 5 כ 453 50 א 88צפ 64 צא5 א8צצ 3 53 5953 א ב 3 93 א א 52 53437 1333 5 א כל 4 בבבב 53 אצ א אפ לפ 340 טגבשתתבxגדרההוהזההטA49לממגDiסעעפפצצקקררטש8Figure 27 The 231 Gates according to the later. Kabbalists. This ix the. Alef array corresponding to. Keter. Note how the letters of the. Tetragrammaton spelled out are lined up with the linesis 462 exactly twice 231 Since cach of the 231 Gates contains twoletters there are a total of 462 letters in each array. It is thereforeevident that the. Paths of. Wisdom are related to these arrays. Insome versions of. Sefer. Yetzirah the actual reading is 462Gates. There is however a very ancient tradition which reads 1Gates rather than 231 This is the reading favored by. Rabbi. Eliezer. Rokeach of. Wormes who learned it by tradition from. Rabbi. Yehudah. Ha. Chasid. See figure 28The. Kabbalists note that this number is based on the. Talmodicteaching that in the. Future. World. King. Davids cup will hold 221 measures. This is based on the verse. You have annointed my headwith oil my cup is overflowing. Psalms 235 In. Hebrewoverflowing is. Revayah 77m which has a numerical value of 221The term. Revayah is later used by. Sefer. Yetzirah to denote thetemperate season paralleling the letter. Alef 35 7 Just as the. Alefserves as the intermediate between. Shin and. Mem these arrays might. Chapter. Two 1193 ל א ל 95 ש4 צ 43 ל 4 5 54 6 ל 84 2 834 צא 3 8 4 83849א wea 46 18 8 בצ 5 צויויa 8 23 8 8 5 2 8 ב ג 8 388 548 838 ב 8483 38 8 8 שלאבixאדאהאואואהטאאיאבאםאנאסאעאפT. Kאקאראקאתdea 8 8 8 4 5 טgs טנ 8804 448 48 5 84 8 43 ל 8934 ט9 ה 8 8 5א4Figure 28 The 22 Gates according to. Rabbi. Eliezar. Rokeach af. Wormes 1 1601237serve 85 a means of transition between. Bina and akhmah. CO. NS. CI. OU. SN. ES. SAlso significant is the context of this teaching. The beginning ofthis verse is. You have annointed my head with oil. This alludesto the feeling of being bathed in oil which is frequently encounteredduring the mystical experience. Attaining such an experience istherefore associated with these 221 Gates. The number 221 is also significant as being the product of twoprimes 17 and 13 The numbers can therefore be placed in a uniquearray. This system follows logically from the. Kabbalistic. Method discussed earlier. In the array produced by this method the two letters. Alef and. Lamed are repeated eleven times. Since this is a single combination such repetition is redundant. In. Eliezer. Rokeachs systemthe. Alef. Lamed pair is used only once. Since ten such pairs are omitted instead of 231 Gates one is left with 221Similar arrays can be made beginning with the other letters. These are presented in. Appendix. II. L120 S. EF. ER. YE. TZ. IR. AHgayu. Jdd. Fd d. U ses. B F. Fsא א 8 איי וצצ 8פצ 93בכ 8 צצ 9 ל 5צצ3 53338833 צ 5 15584 ב 3 15 צצ 5 ב3 33 דצ8 טק קט טפט טעבה הנבהה טא הט טרההA. LR eee due אצ אצ לצלצללמבממנxuנסדססעהעעפופפצזצצקחקקרטררשיששתבתכלFigure 30 Numerical analogue of. Abulafias array. Another important representation of the 231 Gates is that of. Rabbi. Abraham. Abulafia. This is somewhat like the. Logical. Arraybut it is set in a rectangle with the upper right side arranged so asto fill in the missing letters figure 29 The structure is discernablewhen one studies its numerical analogue figure 30 Close examination shows some redundancy in this array. Certain combinations are121A. RP. RP. ER. EP. RA. ER. AB. RA. R R. PE קפהתתםהההתתפם כקפפקקמםאB. EE. RF. R 5 קאפגאגק3בת 85 קP. FF. SB. EE. EF. CE. BT. RE. RR. BE. ES. LE. RA. FE. PE. BP. EF. ER. ER. FR. ER. AR. BE. EE. RE. ER. PF. ER. PE. S E. ST. AR. ES. E R. GB. ER. RA. AR. PE. OB. PR. EB. T A. K H. AD. KR. RA. QH. LA. RP. PE. RR. E B. ER. R 55B. AL. LR. AA. AR. RE. PE. RR. EP. RR. BR. AR. SR. RA. RA. RE. RR. RP. PE. RR. E A. LH. AR. A S. RA. SO. CR. RA. RA. RE. PF. E S. PE. RFigure 31 Abulafias array modified to remove redundancies784603 12 49 58 6704 13 59 68 3705 14 23 6906 15 24 79 2807 16 25 34 8926 35 1909 18 27 36 5Figure 32 Numerical analogue of. Abulafias array modified to removeכרוי5a34J02 39 48 708 17esever so that its redundancies are removed and all combinations are. Even with the redundancies removed however the extreme leftcolumn is anomalous and complex. This anomaly can be removedrepeated while others are omitted. This array can be modified howrepresented. See figure 31 and figure 32רופלם הפה ההתהפםק כפקכהתהםA. P H. RA. RB. RA. RE. AP שב כ 555 5 םF. RF. ES. ER. FR. EF. EE. RB. T A. R R. RB. RE. ER. RA. FF. RE. ER. BF. EE. BF. RE. RS. ER. ER. BR. A ה ם B. RE. RE. PP. BR. RE. PT. EB. T A. RP. ES. T A. F 5555 54 2 5 5 5R. AB 5 5 2 0 2 7 5ב ה 5 5 ם 5ה8ק 12ה א45222958 התA. GA. RA. RB. RA. SR. RA. RR. AP. PE. CE. RS. Figure 33 Abulafias array modified and simplified19 28 37 4649 38 678945רש2onmm507 16 25 34 908 17 26 509 18 27 36Figure 34 Numerical analogue of. Abulafias array modified and simplified05 14 23 59 6806 15 24 69 78Moרצ0osrc04 301The number 231 represents the total number of combinationsof two letters. The number of combinations of three letters is 1540Rabbi. Abraham. Abulafia notes that this is equal to 22 times 70 Thenumber 70 represents the 70 primary languages. If each of these lanand the array is then further simplified. See figures 33 and 34Chapter. Two 423Table 27 Combinations of letters01234567890guages had an alphabet of 22 letters there would be a total of 1540letters. In general the number of combinations of ה letters is given bythe formula. C ח22ח22Values of the numbers from zero to 22 are provided in. Table 27There is nothing in good higher than. Delight. This is because the. Bible refers to the most direct experience of. God using the word delight. Oneg. It is thus written. Then youwill delight upon. God. Isaiah 5814Figure 35 The word nega is obtained from. Oneg bv notation124 S. EF. ER. YE. TZ. IR. AH. The word for plague. Nega נגע is obtained from. Onieg ענג bysimple rotation. The term. Nega denoted especially a leprosy likeplague which was a sign of disapproval by. God. See figure 35 onpage 123In an earlier section 113 we discussed how permutations suchas these can result in opposites. A very similar permutation is presented by the. Kabbalists. Thehighest spiritual level to which one can aspire is the. Sefirah of. Keter. Crown. The further one climbs however the more rarified theatmosphere and the greater the spiritual danger. By a simple permutation the word. Keter כתר becomes. Karet כרת the. Hebrew wordfor excision where a person is completely cut off spiritually. One of the early 10th century mystics. Hai. Gaon noted thatmany people who embarked on the mysteries were successful butthen met with untimely death. The higher the climb the more dangerous the fall. A person would not attempt to climb a dangerous mountainwithout the proper training and equipment. Any novice who wouldattempt a climb without an experienced guide would be courting disaster. Climbing spiritual heights can be equally dangerous. One needsthe proper training and mental equipment as well as an experiencedspiritual guideכיצר צרפן שקלן op x irom כולם וכולם op 5 2א ב oy כולם וכולם op ב וחוזרות חלmero ברלא שערים ונמצא כל היצור וכל הרכוריוצא משם אחדHow. He permuted them weighed them and transformed them. Alef with them ailand all af them with. Alef. Bet with them alland all af them with. Bet. They repeat in a cycleand exist in 231 Gatesft comes out that all that is formedand all that is spokenemanates from one. Name. Chapter. Tivo 135One. Name. According to the. Kabbalists this. Name is the. Tetragrammaton. YH. VH nvr. Each letter must be permuted with the. Tetragrammaton in an appropriate manner. The technique for doing this is outlined by. Rabbi. Eliezer. Rokeach of. Wormes particularly in the context of creating a. Golem. This brings us to some of the most powerful meditativetechniques of the. Sefer. Yetzirah. When one is working with a letter he must combine that letter withthe letters of the. Tetragrammaton using all five vowels. Thus for example if one were using the. Alef one would beginby combining it with the. Yud of the. Tetragrammaton using all fivevowels. See figure 36 on page 126 There is however some questionas to how one is to go about this. From the words of. Rabbi. Eliezar. Rokeach it would appear that one simply makes use of all the vowelsin sequenceאי אי אי אי אי Au. Yu. Aa. Ya. Ar. Vide. Ye. Ao. Yo. As discussed earlier there is some question regarding thesequence of the five primary vowels 23 There are at least a halfdozen different opinions. If the proper sequence is crucial much dangerous experimentation would have to be done to determine theproper sequence. It is possible however that the sequence is notoverridingly important. In any event following the system of. Rabbi. Eliezer. Rokeach theinitiate must then proceed in this manner completing all four lettersof the. Tetragrammaton. One can proceed in the same manner usingany other letter of the alphabet. The initiate continues in this manner pronouncing all the lettersin the array of the 221 or 231 Gates. Since. Alef is the letter associated with the thorax the entire. Alefarray would pertain to this part of the body. Next the initiate wouldproceed to the head for which he would use the. Shin array asexplained below 39 He would form an array of the 221 Gateswhere every line begins with a. Shin. He would then continue in thismanner through all the parts of the body using the letters that the. Sefer. Yetzirah associates with each part. For each letter one must go through the entire sequence of 221or 231 Gates. Each such sequence contains 442 letters and therefore in completing all 22 letters of the alphabet one will have madeuse of 4862 letters. Each of these letters will have been pronouncedwith the five primary vowels and the four letters of the. Tetragramma126 S. EF. ER. YE. TZ. IR. AH. Alef. Au. Yu. Aa. Ya. AI. Yi. Ae. Ye. Ao. Yo אי אי אי אי א Au. Hu. Aa. Ha. Ai. Hi. Ae. He. Ao. Ho אל Tee אה אה Taeא שא א Au. Vu 4378 Ai. Vi. Ae. Ve. Ao. Voאה אה א אה אל סנס Au. Hu. Aa. Ha. Ai. Hi. Ae. He. Bet. Bu. Yu. Ba. Ya. Bi. Yi. Be. Ye. Bo. Yo. Yara gta. Bu. Hu. Ba. Ha. Bi. Hi. Be. He. Bo. Ho בה 33 3 בה הBu. Vu. Ba. Va. Bi. Vi. Be. Ve. Bo. Vo. Buus. Bu. Hu. Ba. Ha. Billi. Be. He. Bo. Ho בה בה בה ה oo. Figure 36 The sequence for. Alef and. Betpiss mip ond יש כו ood נספר ponפלדס כעפוק ph צנדיס לניניסho np בי סו גי of anor סכפם 36h עטובחלן F. N גווניס סשנים yy ספמד וכתינ 5גוו סיו o. Tho 73 פעקס ו עזר ככנדו לכךהמחל כי ethos 803 וש כו ope קרקעChins כמקוס הריס 550 ספר נס 5 עס ויננל סעפר ons חייס ofa pep סוחד וימחולכנלנל 553 Sp mos ככם מעריס כל מנל435 כל חנר מכתנ נחום ays opps כננדוויתנלנלו נסתחלם ath הכ ינלגל h pianos 5 ולעולס פום קמס עעסס וכל קסנולחכ חי tpn סי ולמיכ חי Th ab ohhוכן איה opin tho עליך 3 וכן נ וכל 5נרavs obs כו dom עקון נעסרם Figure 37 Instructions for making a. Golem from. Rabbi. Eliezar. Rokeachs commentary on. Sefer. Yetzirahton a total of twenty pronunciations for each letter. This means thatthe entire exercise makes use of 97240 pronunciations. Assumingthat one can pronounce four syllables a second it would take approximately seven hours to complete this entire process. The method of creating a. Golem is outlined by. Rabbi. Eliezer. Rokeach in his commentary on. Sefer. Yetzirah and presented in. Chapter. Twoane לא סנ היות הארם rare rena pts nat באו ד בראפות ברא ונ רקשה תקניות הירתן לנו קט meepees nt הפעולוה האתב tna ppp nee כמקו rer amen. So e. S on הקפר נבהרת כמים חיים we. Oea רגלנל eer ep ere רל א שקרים כל אות אהתלכרו בוד השפ ותקודה הכר למעלה ויתתיד כו וינלנלנרene 3 כקן אכ ינלגלנו בהכרת 5 שח אי רשולעולם הגלגל אח השפ gop וכל האלפא ביתא ואחר כך5 מה Yn מהכ שתב mefn וכן וכ כל ean בלם עם השפ הזה בדרך הנער הטיש ne אוה הפ ף וכן pas אות כ מ הקום וכן אוארפ אוה 1 ובן כלם קר כ א אר 9 ied ש אות היז וכראבר בא הנוצר נה חכל pope בב הרה ל ששה הו לתבינת ול בהנקורוו כב שלמ ינעה בגלנול teres השפשנכ ישריכש ררכי יגד צרקים ילכו כם וושצט כשלו eaoe שיו כרד הפקולו טל eo יצירה דה nose. Sp sh araפוחל as עולכנת שנ ypc אוהב יס ואוגרוחיה אכלא eonברא ם כל oan ונל פרר rer הנשכי A daeהאכור os וצר כהם כל היצור וכז שא כל הנקיא כשמי לכבודיייק אף ey עאסר כי כיה ידו ר נר קולמיםזבאם הרזה לכרהא נילם אחר או קולה onanpio אבי ורב ל עקש וה ברס ססיה were שלום ספתיכתדק כה רל שהככים Boop שישתפטו בכחרו של hee oofn עפ הא ב כולם השם של ye yea onsetaren וגלנל ae בהמשהתווץשתםואה כך 4 Read האל ף קט כל אמיוזתיה המחונרים אליהSens ואה כך ne ואתר כך ee פקםאהת pr כסרר הזה een תאל ף קם היזר של הרת Peraוכפרר הוה לכל Toop של השס הוית םוח כ קפ הגיד ושח כהצריך אתה שלא המקה בה perp של השאר כא ee. Rae מהיפכים יבלזך הארץ Gre ותש ואם תאסרהאותיות הגו רהנו כשתקפות heen גכ כשתישה הגוףSphere של 9 קם אחידות כאשר האריתדן eenשין Pe pen וכשהעקה הרש coe הכב מעים תצרףפרצף גיפלי תן poppe וכפתינפה הג ח הצרף הכזתתף טין כ ף אף שפחל פא אק ריש ורוו neeכוריה hoe רנל poe. Sav ד יר שכיאל pee. A שסטלמהולם המכם gma. Sooo teow כולא peקנח ע הי us pee ירה יטחר ny בנגריpik 5 אלא fess oesרכתיב פות הגפש שר עשי T. NS סונים השנים סי הפה127Figure 38 fastructions for making a. Golem from. Emek. Ha. Melekhsomewhat greater detail by the author of. Emek. Ha. Melekh. Depths of the. King. See figure 37 on page 126 and figure 38 An initiate should notdo it alone but should always be accompanied by one or two colleagues. The. Golem must be made of virgin soil taken from a place where noman has ever dug. The soil must be kneaded with pure spring watertaken directly from the ground. If this water is placed in any kind ofvessel 11 can no longer be used. The people making the. Golem must purify themselves totally before engaging in this activity both physically andspiritually. While making the. Golem they must wear clean whitevestments. These authors also stress that one must not make any mistake orerror in the pronunciation. They do not say what must be done if oneerrs but from other sources it would appear that at very least onewould have to begin the array from the beginning. During this entireprocedure no interruption whatsoever may occur. These authors also intimate that they are only revealing the outline of the method and are not presenting it in its entirety. This alsoappears evident from other sources. There is also evidence that creating a. Golem was primarily nota physical procedure but rather a highly advanced meditative technique. By chanting the appropriate letter arrays together with theletters of the. Tetragrammaton the initiate could form a very realmental image of a human being limb by limb. This possibly couldbe used as an astral body through which one could ascend to the. Spiritual realms128 S. EF. ER. YE. TZ. IR. AH. The formation of such a spiritual body however would alsoresult in a tremendous spiritual potential. Once the conceptual. Golem was completed this spiritual potential could be transferred toa clay form and actually animate it. This was the process throughwhich a physical. Golem would be brought to life. In introducing this method the. Sefer. Yetzirah said. Engravethem like a garden carve them like a wall deck them like a ceiling111 There is some question 35 to what role this meditation playsin the technique of making a. Golem. According to some earlysources one must proceed in a circle around the creature that one iscreating. This might refer to the mental structuring of this gardenwall and ceiling before the. Golem is formed. Pronunciation with the. Yud 1אי אל אי אי אי Ao. Yo. Ao. Ya. Ao. Ye. Ao. Yi. Ao. Yuאי אי אי אי א Aa. Yo. Aa. Ya. Aa. Ye. Aa. Y Aa. Yuאי אי T. E אי אי Ae. Yo. Ae. Ya. Ae. Ye. Ae. Yi. Aec. Yuאי אי אי אי אי צצוה Ai. Ye. Ai. Yi גצוה פצוהאי אי אי אי אי Au. Yo. Au. Ya. Au. Ye. Au. Yi. Au. Yu. Yo. Ao. Yo. Aa. Yo. Ae. Yo. Ai. Yo. Au א א א at אYa. Ao. Ya. Aa. Ya. Ae והגל Ya. Au יא יא א ger. Ye. Ao. Ye. Aa. Ye. Ae. Ye. Al. Ye. Au יא יא א H. YYi. Ao. Yi. Aa. Vide. Yi. Al. Yi. Au יא יא יא יא יאYu. Ao. Yu. Aa. Yu. Ae. Yu. Ai. Yu. Au יא א a ag et. Pronunciation with the. Heh הAo. Ho. Ao. Ha. Ao. He. Ao. H Ao. Hu אה אה אה אה אהAa. Ho. Aa. Ha. Aa. He. Aa. Hi. Aa. Hu אה אך אה אה אהAc. Ho. Ae. Ha 46716 Ac. Hi. Ae. Hu אה T. E אה אה אהAi. Ho. Ai. Ha. Ai. He. Ai. Hi. Ai. Hu אה Te. TH. E אה אהAu. Ho. Au. Ha. Au. He. Au. Hi. Au. Hu. Tae. Te. TC אה אהHo. Ao. Ho. Aa. Ho. Ae. Ho. Ai. Ho. Au הא הא הא הא הקHa. Ao. Ha. Aa. Ha. Ae. Ha. Ai. Ha. Au הה R. T A. RT הא האHe. Ao. He. Aa. He. Ae. He. Ai. He. Au. TF הא הא הא האHi. Ao. Hi. Aa. Hide. Hi. Ai. Hi. Au. A הא הא הא האHu. Ao. Hu. Aa. Hu. Ae. Hu. Ai. Hu. Au הא הא הא הא ההFigure 39 Abulafias system. Chapter. Two 129Also important was the system taught by. Rabbi. Abraham. Abulafia which is apparently rooted in earlier techniques. See figure39 on pages 128129 It is not certain however whether. Abulafia isexpanding upon the methods of. Rabbi. Eliezar. Rokeach or if he isdrawing from an entirely different tradition. This technique is alsoquoted by a number of 116In this system the initiate pronounces the letters together withthose of the. Tetragrammaton just as in the system of. Rabbi. Eliezar. Rokeach. However instead of merely using the five primary vowelsalone he must use every possible combination of these vowelstwentyfive in all. Pronunciation with the. Vav 1Ao. Vo. Ao. Va. Ao. Ve. Ao. Vi. Ao. Vu א אן fae או אןAa. Vo. Aa. Va. Aa. Ve. Aa. Vi. Aa. Vu. WH. Wt. We ש he. Ae. Vo. Ae. Va. Ae. Ve 461 Ae. Vu או א א א אAi. Vo. Ai. Va. Ai. Ve. Ai. Vi א או או או א שלוגהAu. Vo. Au. Va. Au. Ve. Au. Vi. Au. Vu. We. We א אVo. Ao. Vo. Aa. Vo. Ae. Vo. Ai. Vo. Au be at וא וא ואVa. Ao. Va. Aa. Va. Ae. Va. Ai. Va. Au וא וא ו א ואVe. Ao. Ve. Aa. Ve. Ae. Ve. Ai. Ve. Au. Bel א oe וא ואVi. Ao. Vi. Aa. Vi. Ae. Vi. Ai. Vi. Au te וא e. T on. Vu. Ao. Vu. Aa. Vu. Ae. Vu. Ai. Vu. Ao. Re. Ae וא וא ואPronunciation with the final. Heh 7Ao. Ho. Ao. Ha. Ao. He. Ao. Hi. Ao. Hu אה אה אה אה אהAa. Ho. Aa. Ha. Aa. He. Aa. Hi. Aa. Hu אה אך אה אה אהAe. Ho. Ae. Ha 46116 46111 Ae. Hu. TR. E Fee. Tae set. Fhe. Ai. Ho. Ai. Ha. Ai. He. Ai. Hi. Ai. Hu. Tut אה אה אה אהAu. Ho. Au. Ha. Au. He. Au. Hi. Au. Hu אה T. RE. TH. E אה אהHo. Ac. Ho. Aa. Ho. Ae. Ho. Ai. Ho. Au הא ah הא הא האHa. Ao. Hada 11846 Ha. Ai. Ha. Au הא הא הא הא האHe. Ao 11648 He. Ae 1161 He. Au הא הא 8 הא האHi. Ao. Hi. Aa 11146 Hi. Ai. Hi. Au הא A. T הא T. THu. Ao. Hu. Aa. Hu. Ae. Hu. Ai. Hu. Au הא הא E. T הא האFigure 39 Abulafias system continued130 S. EF. ER. YE. TZ. IR. AH. Begin straight abead and raise head upward. Begin at right and move head to left. Begin at left and move head to right. Begin straight ahead and lower headdownward. Move head directly forward. Figure 40 Head motions. If this method were used with an entire array of 221 letter pairscompleting a single array would be a major task taking over an hourand a half to complete. It would take over 35 hours 10 complete theentire sequence of 22 letters 11 is questionable if this was ever actually done in practice but it is not impossible. Forming a. Golem wasconsidered to be the most advancedand dangerousof all meditative techniques. An initiate advanced enough to attempt it might alsohave the discipline necessary for over thirty hours of continuousmeditation. Besides this. Abulafia also prescribes specific breathing exercisesto be used while chanting these letters. Between each letter one is totake a single breath. Between pairs one is to take no more than twobreaths between lines no more than five and between each letter ofthe. Tetragrammaton no more than twentyfive. Specific head motions are also prescribed for this exercise. Thesehead motions are to be made slowly and deliberately while one pronounces the letter and exhales. See figure 40 These motions correspond to the shape of the vowel. While doing this exercise one isseated facing toward the east. There is evidence that the names and shapes of the. Hebrewvowel points were used for mystical puposes long before they wereused in writing and grammar. The earliest nonmystical use of thevowels dates from the eighth or ninth century while mystical usesare found in. Kabbalistic sources that date as early as the first century. It is highly possible that the shapes of the written vowels were takenfrom the head motions associated with their sounds. Abulafia uses his system of breathing exercises and head motionswith the letter. Alef since. Alef with a numerical value of 1 expressesunity with. God. The same system can also be used with other letters. There is no evidence however that this method was ever used withan entire array of 221 letter pairs. To use it with even a single letteris a major effort. It is possible however that this method could beused with various letters to attain specific results with them. Golemmaking was merely the most advanced and spectacularuse of the methods of. Sefer. Yetzirah. Each letter individually how. Chapter. Two 131ever 15 also associated with a part of the body. The array associatedwith the particular letter could be used as a meditation to affect thatspecific limb. This could be used to strengthen the spiritual energyof that limb or even for curative puposes. The letters are also associated with various times and astrologicalsigns. Using the system of. Sefer. Yetzirah one can also construct meditations associated with theseיצר ממש מתהו ועשה את אינו ישנו וחצב 6 2עמודים גדולים מאויר wee נתפש וזה סימן איעם כולם וכולם עם א צופה וממיר ועשה את כל היצורואת כל הדבור שס אחד וסימן לרבר עשרים ושתיםחפצים בגוף אחדHe formed substance out of chaosand made nonexistence into existence. He carved great pillars from airthat cannot be grasped. This is a sign. Alef with them ail and all of them with. Alef. He forsees transforms and makesall that is formed and all that is spokenone. Name. A sign for this thing. Twentytwo objects in a single body. He formed substance out of chaos. Earlier the. Sefer. Yetzirah stated that chaos toh was engravedand carved from water 111 As we explained there. Wateralluded to akhmah and the basis of all physical creation. Thewater mentioned there denoted the most primitive spiritual root of132 S. EF. ER. YE. TZ. IR. AHwater as it exists in the universe of. Atzilut the realm of the. Sefirot. It was out of this that the first stage of matter. Chaos tohw wasformed. The text here therefore states that it was out of this chaosthat matter was formed. The word for substance here is. Mamash no. This comesfrom the root. Mashash een meaning to touch. What is producedis a reality that can not only be seen but which is physical enoughto be touched. And made nonexistence into existence akhmah however is on the level of. Nothingness. It is fromthis. Nothingness however that all things were created. From thisnonexistence. Bina and. Beriyah which are called existence. Yesh were brought into being. He carved great pillars. The reference here is obviously to the verse. Wisdom has builtits house it has carved its seven pillars. Proverbs 91 This is further evidence that this section is speaking of akhmah. Wisdom. There is some discussion at to the meaning of the seven pillarsin this verse. In one place the. Talmud says that they are the sevendays of the week. Elsewhere the. Talmud states that they refer tothe seven pillars upon which the worid stands an interpretation thatis also mentioned in the. Zohar. Others identify them with the sevensciences grammar rhetoric logic arithmetic music geometry andastronomy. The. Kabbalists teach that these seven pillars represent the lowerseven. Sefirot. These correspond to the seven pillars of creation andthe seven days of the week so this does not contradict the. Talmudicinterpretation. In the system of the. Sefer. Yeizirah it is obvious that these sevenpillars represent the seven. Doubles. They are called pillars becausethey are represented by vertical lines in the. Tree of. Life diagram. These seven. Doubles are derived from the three. Mothers. Thiswould support an ancient version which instead of substance. Mamashvwan read. AM. S5h vox the three. Mothers. The textwould then read. He formed. AM. Sh אמש out of chaos andcarved great pillars. Chapter. Tivo 133From air that cannot be grasped. These pillars are carved from air which cannot be grasped. Airwas carlier identified with. Breath which in tum is associated with thefirst. Sefirah. Keter. Air is also identified with the letter. Alef 21 34The. Sefer. Yetzirah states that water is below fire above and airis in the middle. This may initially be somewhat difficult to understand since זוה 1s associated with. Breath and. Keter the highest. Sefirah. It is also associated with. Alef the first letter of thealphabet. As explained earlier 19 however the. Breath associated with. Keter is not graspable since this. Sefirah represents a level above theintellect. The only place where this. Breath can become manifest is inthe lower. Sefirot. Therefore even though it is on a level above akhmah and. Bina it is only manifest on a level that is belowthem. The air that cannot be grasped is therefore the. Breath comingfrom. Keter. This cannot be grasped until it enters the realm of thepillars that is the lower seven. Sefirot. This section 15 actually best understood in a mystical sense. Theprevious section explained how to use the letter arrays together withthe divine. Name as a meditative device. One of the manifestationsof higher meditative states as well as some druginduced states ishallucinogenesis where one can voluntarily form mental images. These mental images appear to be real and substantial. When a perחספ 15 In a normal state of consciousness he may be able to formmental images but they are weak transient and blurred by mentalstatic. In contrast the images formed in a meditative state appearsolid substantial and real. In an ordinary state of. Bina consciousness the mind is filledwith static f you wish to see this static merely close your eyes. Youwill see a rapidly changing kaleidoscope of images one imposed onanother. Even if you can grasp a single image for a short while it isintermingled with mental static and you have little control over theimage. You cannot make it come and go at will and you cannotdetermine how it behaves. Even when you can exert some influenceover it the image will seem to have a mind of its own. This static also exists even when our eyes are open but it is overshadowed by the images of the real world. In a darkened room however it does remain visible to some degree. This static impairs ourperception of the outside world and clouds our mental processes. The perception of the spiritual world is even more tenuous thanthat of the physical. In a normal state of consciousness mental staticmakes it absolutely impossible to visualize the spiritual world134 S. EF. ER. YE. TZ. IR. AH. Here this state of mental static is called chaos tohw. As boththe. Kabbdalists and linguists teach the word. Johw vin comes fromthe verb 12004 aan meaning to be astounded or confused. This is the normal state of mental confusion where the mind isclouded with static. This is also associated with. Bina consciousnessand accordingly a number of. Kabbalists associate. Tou with. Bina The. Zohar also teaches that. Tohu is associated with the. Kiipah. Husk the forces that prevent one from visualizing the spiritualrealm 4It is out of this 104 this state of confused. Binab consciousnessthat one must create a palpable image. There are many images thatcan be produced but the most common is the mental. Golem theastral body. The initiate thus forms palpable substance rriamashout of chaos. This implies attaining a state of akhmah consciousness. The. Kabbalists thus note that the word. Golem גלם has anumerical value of 73 the same as that of akhmah. Aron. One must then make nonexistence into existence. Earlier in stating form substance out of chaos the text uses the word form whilehere it uses the word make. In. Hebrew especially according to the. Kabbalists the word form yatzar denotes the initial forming ofsomething from something. The term make asah on the otherhand refers to the completion of the process. Thus in jorming substanceout of chaos one begins the mental act of creation. In making nonexistence into existence one completes it. The term formation also implies an activity taking place in. Yetzirah the lower spiritual universe. Thus when one forms substance out of chaos one is bringing about a purely spiritual resultin the universe of. Yetzirah. Making on the other hand refers tothe universe of. Asiyah which borders on the physical. This imphesresults that may actually be manifest in the physical world. In order to accomplish this one must enter fully into the realmof. Nothingness. This is the highest level of akhmah consciousnessbordering on. Keter. One therefore begins with nonexistence whichis. Nothingness. When one reaches this level he can actually make somethingthat actually is veshne or existence. He can actually bring aboutresults in the universe of. Asiyah which can then be reflected in thephysical world. In making a. Golem this would correspond to thestate of consciousness required before the mental image could beimposed on the clay bringing it to life. A very similar process is described by the great. Hassidic master. Rabbi. Dov. Baer the. Maggid of. Mezritch 17041772 He writes thatwhen a person contempiates a physical object completely and totallyhe can actually bring that object onto his thought. If his thought ts. Chapter. Tee 135then bound to the supernal. Mind he can elevate that object to thelevel of. Mind. From there it can be further elevated to the level of. Nothingness where the object ceases to exist. When this object isthen once again brought back to the fevel of. Mind it can be broughtback in any form that the initiate desires. Thus when he finallybrings 11 back to 115 normal physical state the object can be changedin any manner he desires. As the. Maggid states he can even transform it into gold7It is in this state of consciousness that one can visualize the. Sefirot as great pillars. One carves them out this meaning thatthe image of the. Sefirah is seen separately totally filling the consciousness. Even though the. Sefirot are totally ineffable and indescribable when a person is in this state of consciousness he cancarve them out. They are then perceived as solid pillars made oftransparent air. Like the air the. Sefirot are still invisible but in thisstate of consciousness even the air can become visible. This is a sign. The. Sefer. Yetzirah describes a sign through which one knowsthat he has attained this state. He must go through the entire array. Alef with them all and all of them with. Alef. This means that hepermutes the array forward and backward which respectively are themodes of creating and destroying. The initate then forsees transforms and makes. The word forforesee here is tzofeh and as discussed earlier 16 this worddenotes mystical insight and foresight. If the initiate has attained theproper state he attains a mystical insight through which he can perceive the inner essence of all things. He can then engage in the process described earlier where the. Sefer. Yetzirah said discern withthem and probe from them 14When the initiate reaches this high level he can alsotransform actually changing physical things. He can even makebringing things to existence in the physical world. Most important is the final realization. All that is formed andall that is spoken is one. Name. The initiate not only knows thisintellectually but he can actually visualize and see that all creationis nothing more than one. Name the. Tetragrammaton. A sign for this thing 22 objects. This goes back and refers to the entire chapter. Twentytwoobjects in a single body is a sign that the initiate has completed thisdiscipline and has mastered it fully136 S. EF. ER. YE. TZ. IR. AH. He uses each of the 22 letters to form a mental image of a different part of the body. Each part of the body can thus be formed separately. The ability to complete separate parts however does notprove mastery of the method of. Sefer. Yetzirah. The final proof ofmastery is the ability to assemble all these 22 objects into a singlebody. This is the process of completing a mental. Golem. The initiatemust not only form all the parts but he must actually assemble them. This means that while he is engaged in the meditation to create onepart he must not lose his mental image of the parts that he formedearlier. As each part of the image is formed it must be retained inthe mind with subsequent images added to it part by part. Theamount of mental discipline as well as the advanced nature of themeditative technique required for this is virtually beyonddescription. The creation of a mental. Golem is therefore a culmination of thearts of. Sefer. Yetzirah as well as a test to determine if one has mastered them. This did not involve the actual creation of a physical. Golem since this was only done on very special occasions. As the. Kabbalists warn such an undertaking should not be attempted without permission from on high. CH. AP. TE. R T. HR. EE. Chapter. Three 139שלש אמות אמש יסודן כף זכות 4 3וכף חובה ולשון חק מכריע בינתים Three. Mothers. Alef. Mem. Shin fens. Their foundation isa pan of merita pan af liabilityand the tongue of decree deciding between them. This repeats part of a previous section 21 and it has already beendiscussed. Chapters one and two spoke of the basic meditative methods involving the. Sefirot and letters. Now the letters are treatedseparately. Thus in the beginning of chapter two the three. Mothers wereintroduced. The main idea there however was to teach that. Memhums and. Shin hisses one of the first meditative practices using theletters. Here the same concept is repeated but as introduction to theidea of thesis antithesis and synthesis. It is similar to an ancient tradition of homiletic interpretation. Two scriptures that contradictone another until a third scripture comes and decides betweenthem. In both cases the same expression decides between them. Makhria. Beynehem is used. It is significant to note that the homiletic rule is expressed by. Rabbi. Ishmael a leader of an important firstcentury mystical school who apparently received it from. Rabbi. Nehuniah ben. Ha. Kana. The simplest interpretation 15 that. Mem is thesis. Shin is antithesisand. Alef is synthesis. These three elements then form the three verticalcolumns into which the. Sefirot are divided. Mem represents the righthand column headed by akhmah. Shin the left hand column headedby. Bina and. Alef the central columm headed by. Keter. There is however another interpretation and this follows thearrangement of the letters on the. Tree of. Life according to the. Ari. Here. Alef. Mem and. Shin are the horizontal lines connecting opposing. Sefirot. Shin is between akhmah and. Bina Alef between. Chesed and. Gevurah and. Mem between. Netzach and. Hod140 S. EF. ER. YE. TZ. IR. AH. Following this the text 15 saying that the foundation of allthree of these. Mother letters is the synthesis that connects thesis andantithesis. Thesis is the. Sefirah to the right antithesis is the one tothe left and synthesis is the. Mother letter connecting the twoשלש אמות אמש סוד גדול מופלא ומכוסה 3וחתום בשש טבעות ויצאו מהם אויר מים אש ומהם נולדו אבות ומאבות תולדותThree. Mothers. Alef. Mem. Shin fens. A great mystical secretcovered and sealed with six rings. And from them emanated air water and fire. And from them are born. Fathersand from the. Fathers descendents. A great mystical secret. The word for mystical here is. Afw. Phia מופלא This is veryclosely related and shares the same reot with the word. Pelryahפליאה used in relation to the. Thirtytwo. Paths of. Wisdorn 11 Onereason for this as discussed earlier 21 1s because it is through these. Mother letters that one can enter into the realm of akhmah consciousness which is the portal to the transcendental. These three. Mother letters are also related to the mystery of thedivine. Name. The. Sefer. Yetzirah earlier said. He chose three letters in the mystery of the three. Mothers. AM. Sh אמש 113Thus the letters. AM. Sh vox are the roots of the letters of the. Tetragrammaton. YH. Y xr. According to the. Kabbalists. Yud is derivedfrom. Mem. Heh from. Shin and. Vav from. Alef. These three. Motherstherefore represent an even deeper mystery than the. Tetragrammaton. The. Tetragrammaton actually only relates to the. Ten. Sefirot. There is however an aspect of creation that existed before the. Sefirot. In this stage the proto. Sefirot existed as simple noninteracting points. In the language of the. Kabbalists this is known asthe. Universe of. Chaos. To. Au. In this state the. Vessels which were. Chapier. Three 141the proto. Sefirct could neither interact nor give to one another. Since they could not emulate. God by giving they were incompleteand could therefore not hold the. Divine. Light. Since they could notfuifill their purpose they were overwhelmed by the. Light andshattered. This is known as the. Breaking of. Vessels. The broken shards of these. Vessels fell to a lower spiritual leveland subsequently became the source of all evil. It is for this reasonthat. Chaos 7ohu is said to be the root of evil. After having been shattered the. Vessels were once again rectified and rebuilt into. Personifications. Partzujim. Each of these. Partzufim consists of 613 parts paralleling the 613 parts of the bodyas well as the 613 commandments of the. Torah. These. Partzufimwere then able to interact with each other. More important throughthe. Torah they were also able to interact with man. This is the stagewhere the. Sefirot become givers as well as receivers. In this rectified state the. Vessels or. Sefirot became fit to receive. Gods. Light. In. Kabbalistic terminology this state is called the. Universe of. Rectification. Tikkun. The. Kabbalists teach that the letters of the. Tetragrammaton. YH. V P only pertain to the. Universe of. Rectification. In the. Universe of. Chaos. To. Aw the divine. Name consisted of the letters. AM. Shי אמשWhen a person enters into the mysteries he must parallel thesequence of creation. First he enters the. Universe of. Chaos 7ohw. Here his mind is filled with confused transient images. If he perceivesthe. Sefirot they are like lightning running and returning 16 The. Sefirot are perceived as disconnected images where no relationshipbetween them can be seen. This is the state of consciousness attainedthrough the letters. AM. Sh eax as discussed earlier 21The initiate can then enter the. Universe of. Rectification wherethe. Sefirot are connected and assume the form of. Partzufim. Each. Partzuf is a humanlike form very closely related to the conceptual. Golem. The creation of this mental. Golem. Partzuf is accomplishedthrough the letters of the name. YH. VH together with various lettersas described above 25 This is the. Name associated with the. Universe of. Rectification. Here one must combine all the. Sefirot to form a single body26 One also becomes aware of the lines connecting the. Sefirotwhich are included in the. Thirtytwo. Paths of. Wisdom. Hence whenthese. Thirtytwo. Paths are discussed the. Sefer. Yetzirah uses thenames. YH. YH. VH. The three. Mother letters. AM. Sh aiso spell out the. Hebrew word. Emesh woe meaning yesternight. This occurs in the verse. Youslept last night emesh with my father. Genesis 1934 The word142 S. EF. ER. YE. TZ. IR. AHemesh also denotes deep impenctrable gloom as in the verse. Gloomemesh waste and desolation. Job 303 This is the inky gloomthat existed before creation in the. Universe of. Chaos theyesternight before the. Sefirot were brought into being. There is also evidence that the word emesh was also used as amystical name of. God. Thus. Laban said to. Jacob. The. God of yourfathers last night. Emesh said to me. Genesis 3129 This can justas easily be read. The. God of your fathers. Emesh said to me. Similarly. Jacob said. And. Emesh gave judgment. Genesis 3143According to some authorities the letters. Alef. Mem. Shin אמשalso conceal a deeper mystery which is. Alef. Vay. Yud אוי Another element of the mystery of the letters. AM. Sh is the factthat they represent the reconciliation of opposites. Logically there isno way in which opposites can be reconciled. These letters thereforerepresent a mystery thal cannot be penetrated by logic. One commentator states that the letters. AM. Sh contain the mystery through which one can walk on fire. The reason for this maybe because these letters have the power to reconcile opposites. It ispossible that. Rav. Zeira made use of this technique to prevent his feetfrom being burned in fire as related in the. Talmud. Sealed with six rings. The obvious scriptural source is the verse. The script which iswritten in the. Kings name and sealed with the. Kings ring cannotbe reversed. Esther 88According to this the rings here would be the rings of the. Kings name that is the letters. YH. V xr. The. Kabbalists thereforesay that these six rings are the six directions which as the. Sefer. Yetzirah 113 earlier says were sealed with the letters. YH. V vr. Behind the permutations of the letters. YH. V is the deeper mystery ofthe permutations of the letters. AM. Sh now under discussion. These six directions which comprise the physical universe arewhat hide the deeper mysteries. It is thus written. He has set theuniverse in their heart so that man cannot find out the work that. God has done from the beginning to the end. Ecclesiastes 310 Asthe commentaries point out the word universe here in. Hebrew is. Olam oy 11 comes from the root. Alam עלם meaning occlusionand also has this connotation. As long as a person can only think interms of the physical dimensions of space the inner reality is concealed from him. Also significant is the fact that a ring is normally worn on thefinger. As the. Sefer. Yetzirah states 13 the. Ten. Sefirot are repre. Chapter. Three 143sented by the ten fingers. The six rings are thus worn on the sixfingers corresponding to the six. Sefirot which represent the sixdirections5The six rings here also allude to the six rings of the throatmentioned in the. Zohar. It is from these rings that all sound andspeech are derived. These six rings which are the source of physicalspeech conceal the mystery of. AM. Sh which relates to the root ofspeech. This mystery can only be penetrated when one transcends therealm of physical speech. From them emanated air water and fire. This is the process described in detail in chapter one 1912From them are born. Fathers. The three. Mother letters. AM. Sh אמש represent cause effectand their synthesis. Shin ש is cause. Mem 5 is effect and. Alef אis the synthesis between these two opposites. In the. Tree of. Life diagram these are represented by three horizontal lines. These three horizontal lines give rise to the three vertical columns in the. Tree of. Life diagram headed by. Keter akhmah and. Bina These are represented by air water and fire. We therefore begin with a dialectic triad. Creator object ofcreation and act of creation. This gives rise to a second triadlove judgment and mercy. This second triad defines the three columns into which the. Sefirot are arranged. The three horizontal lines are the three. Mothers. The three columns define the three. Fathers which are the letters. Yud. Heh. Vavvr. It was from these letters that space is defined as the. Sefer. Yetzirah states earlier 113 Once space is defined then creation cantake place. This can also be understood in a meditative sense. Through thepronunciation of the letters. AM. Sh one enters the realm of akhmah consciousness and passes through the. Chashmal. Onethen passes through the domains of. Breath water and fire asdescribed earlier 114 At this time one must be in a totally receptive mode which is an aspect of the feminine. Hence the letters. AM. S5h are called. Mothers. After this however one can enter into a creative mode throughthe letters. YH. V These letters are therefore called. Fathers. Onlythen can one produce descendents. SE. FE. R Y. ET. ZI. RA. H144שלש אמות אמש חקקן חצכן צרפן שקלן 3 3והמירן וצר בהם שלש אמות אמש בעולם ושלש אמות אמש בשנה ושלש אמות אמש בנפשזכר ונקבהThree. Mathers. Alef. Mem. Shin אמשHe engraved them. He carved them. He permuted them. He weighed them. He transformed them. And with them. He depicted. Three. Mothers. AM. Sh feos in the. Universe. Three. Mothers. AM. SA feos in the. Year. Three. Mothers. AM. Sh foon in the. Soulmale and female. He engraved them. The beginning of this section is exactly the same as 22 except thatall the letters were being discussed there and here only the three. Motherletters are under consideration. In both cases there are five processesengraving carving permuting weighing and transforming. When a8 in chapter two all 22 letters are given equal statusthen all five dimensions as the five phonetic families 23 Here onthe other hand the three. Mothers are taken separately. The fivedimensions are therefore also divided into three domains. Universe. Year and. Soul. The. Universe consists of the three spacial dimensions. Year consists of the time dimension while. Soul consists of thespiritual dimension. A similar division into three domains was encountered earlierin chapter one when the. Sefirot were first enumerated. First enumerated was the domain of. Soul the spiritual dimension which consisted of. Breath and. Breath from. Breath 1910 Then came thedemain of. Year the time dimension consisting of. Water and. Fire11112 Finally came the domain of. Universe the three spacialdimensions represented by the six permutations of the letters. YH. V113The. Sefer. Yetzirah stated earlier 113 that the three letters. YH. V which define the space continuum are derived from. AM. S5h. Chapter. Three 145Therefore it is the letters. AM. Sh which separate the space continuumfrom that of time and the spiritual. There is an important difference between the space continuumand the other two 11 is only in space that one can move voluntarily. In time one moves in one direction at a predetermined rate. In thespiritual dimension a physical body cannot move at 811 Only thesoul can move through the spiritual dimension and it is for this reason that this domain is called. Soul. The letters. AM. Sh differentiate space from time and soul. Thesesame letters can therefore be used to do away with this differentiationשלש אמות אמש בעולם אויר מים אש Pay 4 3נבראו מאש וארץ נבראת ממים ואויר מרוח מכריע בינתיםThree. Mothers. AM. Sh wonin the. Universe are air water fire. Heaven was created from fire. Earth was created fram water. And air from. Breath decides between them. In chapter one the text discussed the spiritual aspect of. Breathwater and fire in terms of the original four. Sefirot. Here it is speaking of how these three are also manifest in the physical world. In the simplest physical terms water repesents matter fireis energy and air is the space that allows the two 1On a somewhat deeper physical level fire water and air represent the three basic physical forces. Fire is the electromagneticforce through which all matter interacts. The atomic nucleus however consists of like positive charges which would repel each otherif only electromagnetism existed. There must therefore exist anotherforce which can bind the nucleus together. This is the strongnuclear or pionic force which binds the nucleus together repre146 S. EF. ER. YE. TZ. IR. AH. Figure 41 From. Maaseh. Toviah. Cracow 1908 p 45asented by water. If this nuclear force were to interact with all particles however all matter would be mutually attracted together forming a solid lump denser than a neutron star. On the other hand evenwithin each elementary particle there is a need for a cohesive forceto counteract the electromagnetic repulsion within the particle itself. This force can be neither electromagnetic nor pionic. This is theair which represents the weak nuclear force which decidesbetween the other two. It is this force that allows light particles leptons such as electrons to exist. See figure 41The fourth force gravity corresponds to earth. Earth howeveris not a basic element but a confluence of the other three. It istherefore represented by the final. Heh in the. Tetragrammaton whichis actually a repetition of the first. Heh in this name. On an even more elementary level these three elements represent the three axes in the unitary symmetry 5U3 which is the mostbasic property of matter. These three elements also relate to the experiential. Here firerepresents the radiation of energy while water represents the absorption of energy. These are thesis and antithesis giving and receivingwhich themselves are manifestations of cause and effect. Air whichrepresents the transmission of energy is then the synthesis linkingthe two. Chapter. Three 147In this aspect fire and water also represent the psychologicalmodes of. Bina and akhmah consciousness. As discussed earlierfire is. Bina consciousness where the mind itself is constantlyradiating energy. Water on the other hand 15 akhmah consciousness where the mind can absorb spiritual energy from without. Air is then. Ruach. Ha. Kodesh the medium through which such spiritual energy is transmitted. Heaven is created from fire. This is the same as the statement made above 112 Our experience and depicting of the transcendental sphere must be brought into. Bina consciousness. In a physical sense fire represents radiative energy. This usuallytakes place by means of the electromagnetic interaction in the formof light. Heaven here represents the concept of space as defined bythe electromagnetic interaction this being an important cornerstoneof the principle of. Relativity. Fire represents. Bina and as discussed earlier 11 the word. Bina comes from the root. Beyn meaning between. It is from. Bina that the concept of separation comes into being. Furthermoreit 18 only as a result of the concept of separation that space can exist. If not for. Bina all existence would be concentrated in a singlepoint. In the same manner earth is created from water. Earth represents the solid state where matter exists with a minimum of spaceseparating its molecules. This stems from akhmah which tends tominimize separation and distance. In a gas such as air the molecules tend to fly apart and separate. Yet at the same time they are held together just sufficiently to givethe gas substance. Gas is therefore always in a state of containedexpansion. This is intermediate between the containment of solidmatter and the total expansion of pure radiation. Fire is represented by the letter. Shin. Shin is the dominant letterin the word 55 wx meaning fire. It is joined with the. Alef representing air because a fire cannot exist without air. The three heads of the. Shin also suggest the flames of the fire. The hissing sound of this letter furthermore is like the hiss of aflame. The three heads of the. Shin are separated suggesting the generalconcept of separation. Corresponding 10 the. Shin is the letter. Heh7 which is only one of the two letters in the alphabet consisting oftwo disconnected parts148 S. EF. ER. YE. TZ. IR. AH. Water is represented by the letter. Mem. Here again. Mem is thedominant letter in the word. Mayim מים meaning water. Indeed thevery name of the letter. Mem comes from the word. Mayim. Mem is also a closed letter indicating containment and unity. It is also sounded with the mouth closed 11 parallels the letter. Yud which 15 written a5 a single point. Air is represented by. Alef since it is the initial letter of. Avir 7xmeaning air. Alef is a silent letter whose sound is as undetectableas the invisible air. In shape it consists of an upper right and a lowerleft dot representing two opposites with a diagonal line in the middle which both separates and connects the twoשלש אמות אמש בשנה on קור ורויה חום 5 3נברא מאש קור נברא ממים ורויה מרוח מכריע בינתיםThree. Mothers. AM. Sh emin the. Year arethe hotthe coldand the temperate. The hot is created from fire. The cold is created from water. And the temperate from. Breathdecides between them. The year is divided into three basic parts. There is the hot summerand the cold winter which are thesis and antithesis. The two temperate seasons spring and autumn are both taken together and are spoken of as the temperate season. This is the synthesis. Here we see the concept of a cycle between opposites. This cyclelike many others constantly swings between two opposites. At themidpoint in each swing no matter in which direction the cycle mustpass through the intermediate midpoint. Thus both in going from hot to cold and from cold to hot thecycle must pass through a temperate season. It is out of cycles suchas these that time is defined. The. Sefer. Yetzirah therefore states thatthe. Cycle is the king in the domain of time 63Chapter. Three 149In the annual cycle winter is represented by. Mem 2 summerby. Shin ש and the two temperate seasons by. Alef x. The completecycle is then defined by the letters. MA. SH. A ewxn. Taking their parallels these correspond to the letters. YV. HV wr. This is closelyrelated but somewhat different than the. Tetragrammaton. YH. VHיהוהIn the. Tetragrammaton the ordering of the letters is. YH. V tr. Here thesis and synthesis are seen as opposites representing tensionand equilibrium. Antithesis is then the midpoint connecting the two. The fourth letter of the. Tetragrammaton the. Heh is also a point oftension. The temperate. The. Hebrew word for temperate here is. Ravayahk 77This use of the word. Ravayah is virtually unique in. Hebrewliterature. The usual interpretation of. Ravayah is abundance as in theverse my cup is abundant ravaya. Psalms 235 It should berecalled that it is from this verse that some. Kabbalists find an allusion to the 2721 Gates discussed earlier 24One reason for the use of. Ravayah to denote the spring andfall was because these two were the harvest seasons in the. Holy. Land. The most obvious source for this usage ts the verse. We havecome through fire and water. You brought us out to. Ravayah. Psalms 6612 Some commentaries interpret. Ravayah here to alsomean abundance but from the context temperate seems to be amore logical interpretation. Ravayah would then denote the desiredmeaning between fire and water. The. Sefer. Yetzirah also usesthis word in such a sense. It is significant to note that the. Talmud interprets fire andwater in this verse to denote psychological states27 The. Midrashlikewise interprets fire and water in this verse as referring to twoopposing kinds of purgatory. Fire is the overabundarice of sensation and it is also related toshame. Water on the other hand denotes lack of sensation and isrelated to depression. Ravayah is then the perfect mental statebetween these two extremes. Some authorities also say that the word. Ravayah is related to theword. Yoreh rw which denotes the early autumn rains150 S. EF. ER. YE. TZ. IR. AHשלש אמות אמש בנפש זכר ונקבה ראש ובטן 6 3וגויה ראש נברא מאש ובטן נברא ממים וגויה מרוח מכריע בינתיםThree. Mothers. AM. Sh אמשin the. Soul male and femaleare the head belly and chest. The head is created from fire. The belly is created from waterand the chest from breathdecides between them. The soul here also refers to the body. One reason for this is becausethe soul is an exact counterpart of the body. Everything found in thebody is also found in the soul. Similarly the human body is a microcosm of the supernal. Man. See figure 42 on page 151 This is the. Man sitting on thethrone seen by. Ezekiel. The supernal. Man represents the array ofthe. Sefirot. The. Soul mentioned here then also refers to the anthropomorphic representation of this array. With respect to the. Sefirot. Shin is the line between akhmahand. Bina Alef between. Chesed and. Gevurah and. Mem between. Netzach and. Hod. The top line represents the head the center linethe chest and the lower line the belly. According to. Rabbi. Abraham. Abulafia there is also an ailusionhere to the two covenants mentioned above 13 The covenant ofthe tongue is in the head while the covenant of circumcision is inthe region of the belly. Between the two in the chest is the heartwhich is king over the soul 63 This alludes to the. Torah which isthe primary covenant. The head also represents mans creative power which is represented by fire. The belly is mans receptive power represented bywater. The chest and lungs must both inhale and exhale and therefore pertain to both. In a deeper sense the head is seen as the center of. Bina consciousness. It is the head that is the seat of the conscious stream ofthought. The workings of the belly on the other hand are almostcompletely subconscious. The belly therefore parallels the. Memwhich denotes akhmah consciousness. It is for this reason thatsome mystics would contemplate their belly when attempting toattain akhmah consciousness. Chapter. Three 131Figure 42 The supernal. Man152 S. EF. ER. YE. TZ. IR. AH. Breathing borders on both the conscious and the unconscious. One usually breathes unconsciously but one can also control onesbreathing consciously. Breathing is therefore associated with both. Bina and akhmah consciousness. It is for this reason that controlled breathing techniques are important in making the transitionbetween these two states. Breathing is centered in the chest. The chest. The. Hebrew word for chest here is. Gaviyah גויה The use of. Gaviyah for chest is also unique in. Hebrew literature. Usually theword refers to the body as a whole and some commentaries here alsostate that it denotes the entire trunk. A possible scriptural source for this may come from. Ezekielsvision where he said of the. Chayot. With two wings they coveredtheir. Gavipah. Ezekiel 111 The scripture may be saying that theycovered their chest and heart with two of their wings. Some commentaries interpret. Gaviyah to denote the sexualorgan. In the language of the. Mishnah we indeed find that thehead of the. Gaviyah refers to the tip of the male organ. However as the major commentaries note only the term head of the. Gaviyah has this connotation and not the word. Gaviyahitselfהמליך x mex ברוח וקשר לו כתר 3וצרפן זה בזה וצד בהם אויר בעולם ודויה בשגהוגויה בנפש זכר באמש ונקבה באשםHe made the letter. Alef x king over. Breath. And. He bound a crown to it. And. He combined them one with another. And with them. He formed. Air in the. Universe. The temperate in the. Year. And the chest in the. Soul. The male with. AM. Sh feos. And the female with. AS. AM wen. Chapter. Three 3He made. Alef king. Most simply this means that with regard to concepts related to. Breath. Alef is always the first letter in the permutation. In a deeper sense this means that. Alef was bound to the. Sefirahof. Malkhut. Kingship. Malkhut is said to be the mouth and assuch it is the. Sefirah through which the power of all the other. Sefirotis expressed. The first stage is therefore to make the letter king. This means thatit is brought to the mouth which is the. Sefirah of. Malkhut. Bound a crown סז it. This indicates that the letters are bound to the highest of the. Sefirot. Keter. As the. Sefer. Yetzirah states earlier 19 this is thedirect. Breath. Malkhut on the other hand is reflected. Breath. Beforea letter can be expressed through. Malkhut it must be bound to. Keter. Thus the. End is imbedded in the beginning 17This also speaks of the physical letters which have small crownscalled. Tagein on top. The. Talmud thus says that when. Moses ascendedto heaven he saw. God binding crowns to the. Jetters. These crowns represent the higher spiritual nature of the letters3 If the letters themselves are in. Assiyah then the crowns on topbind them to. Yetzirah. Air temperate chest. In. Hebrew air is. Avir x temperate is. Ravayah 77 andchest is. Geviyah 772 Except for the. Resh in. Avir all of these wordsare spelled the same. AV. YR אוירR. VY. H 77G. VY. H גויהThe endings of these words is consistantly. VY. H ויה This represents the hidden power of the letters. Yud. Heh. Vav rr תו the three. Mothers. AM. Sh. It is significant to note that in these words the order of the letters is. VY. H 7m. Since. Vav 1 corresponds to. Alef x. Yud י corresponds to. Mem 6 and. Heh ה corresponds to. Shin wv the lettersויה 11 צר are in the same order as. AM. Sh אמשThe word. Avir is written with a. Resh 7 instead of a. Heh 7This is because. AV. YH איה spells out a secret divine. Name154 S. EF. ER. YE. TZ. IR. AH. The initial letters of. Avir. Ravayah and. Geviyah spell out. Aragארג which means to weave 11 is out of these three syntheses thatthe fabric of creation is woven. Male and. Female. Rabbi. Ehezar. Rokeach of. Wormes writes that if one wishes tocreate a male. Golem then the sequence. AM. Sh rox must be used. If one wishes to create a female. Golem then the sequence must be. AS. HM sx. If one wishes to destroy the. Golem then the sequenceis. SH. MA שטאThe. Hebrew word for man is. Ish איש while that for woman is. Ishah אשה In both cases the letters. Alef and. Shin are in the sameposition a5 here. We then have. Man. AY. Sh איט Woman. ASh. H are. AM. Sh אמש A. Sh. M אטטThe only difference between the. Hebrew words for man and womanand the combinations here is that. Yud and. Heh are substituted forthe. Mem. As mentioned earlier. Yud is male while. Heh is female. These letters take the place of the. Mem which is the belly since itis here that man and woman are differentiated. Also significant is the position of the. Shin which represents fireand passion. In man the sequence is. AM. Sh rox with the. Shinexposed at the end. In woman on the other hand the sequence is. ASh. M ove with the. Shin concealed in the middle. This is becausethe sexual organ in man is external while in woman it 15 internal. The. Talmud thus states. Man has his passion on the outside whilewoman has hers on the insideהמליך אות מ במים וקשר לו כתר 3וצרפן זה בזה וצר בהט ארץ בעולם וקור בשנה ובטן בנפש זכר במאש ונקבה במשאHe made. Mem מ king over water. And. He bound a crown to it. And. He combined one with another. And with them. He formed. Earth in the. Universe. Cold in the. Year. And the betly in the. Sout. The male with. MA. Sh מאשAnd the female with. MSh. A wen. Chapter. Three 155המליך אות ש באש וקשר לו כתר 39וצרפן זה בזה וצר בהם אש שמים בעולם וחוס בשנה וראש בנפש זכר בשאמ ונקבה בשמאHe made. Shin ש king over fire. And. He bound a crown to it. And. He combined one with another. And with them. He formed. Heaven in the. Universe. Hot in the. Year. And the head in the. Soul. The male with. Sh. AM owe. And the female with. SA. MA woe. CH. AP. TE. R F. OU. RChapter. Four 159שבע כפולות בגר כפרת מתנהגות 4 4בשתי לשונות בב גג דר ככ פפ רר תת תבנית רך וקשה גבור וחלשSeven. Doubles. Bet ב Gimel 3 Dalet רKaf 3 Peh 3 Resh 9 Tav nj. They direct themselves with two tongues. Bet. Bhet. Gimel. Ghimel. Dalet. Dhalet. Kaf. Khaf. Peh. Pheh. Resh. Rhesh. Tav. Thav. A structure of soft and hardstrong and weak. This is the set of double letters each having two possible sounds. Inthe. Tree of. Life diagram they correspond to the seven verticallines. The double sound is retained by all. Jews for. Bet. Kaf and. Pech. The hard. Bet 3 has the sound of 4 while the soft has the sound of. The hard. Kaf כ has the sound of the soft the sound of k. A likethe. German c. A as in doch. The hard. Peh s is pronounced like ap while the soft is like an f. In all these cases the hard sound is a plosive pronounced in anexplosive puff of sound. The soft sound is a fricative. The northern. European. Ashkenazic. Jews pronounce the soft. Tavת like an. Most southern. European. Sefardic. Jews pronounce boththe hard and soft. Tav the same like a 2 Some. Sefardim pronouncethe soft. Tav like a soft th as in thing. The. Yemenite. Jews also distinguish between the soft and hard. Gimel and. Dalet. The soft. Gimel 3 has the sound of a j or amongothers like a deep gutteral fricative. The soft. Dalet 1 has thesound of 8 hard fh as in the. As a general rule these six letters. BG. D K. PT nas na alwaystake the hard form at the beginning of a word. This is one reasonwhy no. Biblical names are found beginning with an. This wouldimply a. Peh 5 at the beginning of the name and it would automatically take the hard sound which is that of a p160 S. EF. ER. YE. TZ. IR. AH. Table 28 Resh with a. Dagesh in the. Bible. Ha. Rimah הרעמה 1 Samuel 16Ha. Ritem ore 1 Samuel 1024 1725 2 Kings6732Ra רע Jeremiah 3912 Proverbs 11212022Karat ne. Ezekiel 164Sharekh. Te ibid. Rosh ראש Habakkuk 313Le. Sharekha. Proverbs 38Marat. Proverbs 1410 Rakh. TT. Proverbs 1510 She. Roshi. Song of. Songs 52The hard sound is distinuished by a dot called a. Dagesh placedin the middle of the letter. Highly significant is the fact that the. Resh 4 is here consideredto be one of the. Doubles. Most post. Talmudical grammarians takeprecisely the opposite view and state that the. Resh never takes a. Dagesh. Not only is there no verbal distinction between the hard andsoft. Resh but modern. Hebrew grammar does not even recognizesuch a difference in the written form. There are however ten different words appearing in fourteenplaces in the. Bible which are written with a. Resh containing a. Dagesh. See. Table 28 It is obvious however that the usual rulesapplying to the letters. BG. D K. PT כפת 23 do not apply to the. Resh. The present sound of the. Resh is a fricative and is therefore mostprobably the soft sound. The hard. Resh was either lost or deliberatelyconcealed after the destruction of the. Temple. In earlier times its usewas standard and there is evidence from their transliteration of namesthat its pronunciation was known to the authors of the. Septuagint. Bythe 10th century however the double. Resh was only used by the members of the small. Mazya community in. Tiberias. Tiberias had been thelast city in which the. Sanhedrin the great court which preserved thetradition had flourished. This was one of the mysteries that the. Sanhedrin had entrusted to the community of. Tiberias. According to the. Sefer. Yetzirah 23 Resh is in the group of. Dentals. ZS. Sh. RTz זסשרצ Along with the letters. Zayin 1 Samekh. Shin w and. Tzadi it is pronounced with the teeth. According to the. Long. Version 21 it is sounded between the teeth withthe tongue lying down spread out. We cannot say that it is a rolled. Chapter. Four 161r sound since this involves the tip of the tongue. It would then beclosest to the sound and should be included among the. Linguals. DT. LN. Th דטלנת Furthermore the hard. Resh should be a plosivelike all the other hard doubles. There is no r sound in use today that meets all these criteria. Furthermore there is no plosive sound pronounced with the teeththat could be a candidate for the hard. Resh. The original pronunciation of this letter therefore remains a mystery. Hard and. Soft. The hard sound is currently indicated by a dot in the middle ofthe letter known as a. Dagesh. Before printing was introduced most manuscripts also indicated the soft sound by a line above the letter known as a. Rajeh. This device is used in the. Damascus. Keter. Torah. Pentateuchwritten in the ninth century. In the. Firkovich collection of the. Library of the. Academy of. Science in. Leningrad there is a codex ofthe. Bible dated from the year 916 that also makes use of the. Rajeh. As late as 1480 this mark is found in handwritten. Bibles and. Prayer. Books. The use of this mark is also mentioned by the. Tikkuney. Zohar. It states that the. Rafeh above the letter is like the firmament abovethe. Chayot. Ezekiel 122 The. Tikkuney. Zohar also states that the hard and soft soundsare related to the. Chayot running and returning. Ezekiel 114 Itsays they run with the hard sound and return with the soft. According to some commentaries this indicates that the hard plosive sound is pronounced more quickly than the soft fricativesound. However since the. Sefer. Yetzirah 16 teaches that runningand returning also relates to meditative techniques it would appearthat the hard and soft sounds were used for this purpose. These seven. Doubles would be used to climb the vertical lines in the. Tree of. Life. When the initiate would use the letters to run and climb upwardhe would use the hard sound and when he would return he woulduse the soft sound. The. Bahir states that the letters are the body of the script whilethe vowels are its soul. The later. Kabbalists note that the. Dageshand. Rafeh are neither vowels nor letters but intermediate betweenthe two. It is this intermediate essence that man must perfect if heis te enter the domain of. Soul. SE. FE. R Y. ET. ZI. RA. H162yaw כפולות בגד כפרת pre חכמה עושר זרע 2 4חיים ממשלה gm ose. Seven. Doubles. BG. D K. PR. T roms בגרTheir foundation is. Wisdom. Wealth. Seed. Life. Dominance. Peace and. Grace. These are the concepts that can be controlled through the seven double letters. The methods are similar to those outlined in chapter 2These seven qualities parallel the seven vertical lines in the. Treeof. Life diagram. They also relate to the seven times that the phraseit was good occurs in the account of creationשבע כפולות בגד כפרת בדבור ובתמורה 3 4תמורת חכמה אולת תמורת עושר עוני תמורתyt שממה תמורת חיים mo תמורת ממשלה עבדותתמודת שלום מלחמה תמורת חן כיעורSeven. Doubles. BG. D K. PR. T resh בגדin speech and in transposition. The transpose of. Wisdom is. Folly. The transpose of. Wealth is. Poverty. The transpose of. Seed is. Desolation. The transpose of. Life is. Death. The transpose of. Dominance is. Subjugation. The transpose of. Peace is. War. The transpose of. Grace is. Ugliness. According to the. Tikkuney. Zohar the hard sound implies harsh judgment while the soft sound implies lenient judgment. The goodqualities would then be associated with the soft sound and the badqualities with the hard sound. There are however some authontieswho reverse this. Chapter. Four 163Transpose. The word for transpose here is. Temurah תמודה Earlier the. Sefer. Yetzirah said. He engraved them carved them permutedthem weighed them and transposed them 22 The word fortransposed there was. Hemir von which has the same root as theterm used here. Earlier we followed the commentaries who interpreted transposed to relate to the use of the standard ciphers. Fromthe text here however it would appear thai it denotes the transposition between the hard and soft sounds of the. Doubles. Peace. War. Peace and war relate both to nations and to the individual. Aperson can be at war with himself or at peace with himself5 Theseletters can be used to transmit these qualities both to oneself or toanotherשבע כפולות בגר כפרת מעלה ומטה מזרח 4 4ומערכ צפון ודרוס Som הקודש מכוון באמצע והוא נושא את כולסSeven. Doubles. BG. D K. PR. T resh בגדUp and down. East and west. North and south. And ithe. Holy. Palace precisely in the centerand it supports them all. Up and. Down. This should be compared to 15 and 113As discussed earlier the six directions parallel the. Six. Sefirot. The order given here would then be. Netzach. Hod. Tiferet. Yesod. Chesed. Gevurah. Also see. Tables 29 30 on page 164The directions would indicate the direction that one must faceor the head motion that he use when attempting to transmit the qualities. Mentioned in the last section164 S. EF. ER. YE. T Z. IR. AH. Table 29 According to the. Gra. Wisdom. Chesed. South. Wealth. Gevurah. Norih. Seed. Tiferet. East. Life. Netzach. Up. Dominance. Hod. Down. Peace. Yesod. West. Grace. Malkhut. Center. Table 30 According to. Sefer. Ha. Kanah. Life. Bina Peace. Yesod. Wisdom. Chesed. Wealth. Gevurah. Grace. Tiferet. Seed. Netzach. Dominance. Hod. Sefer. Ha. Kanah 860 Raavad on 12 19a. Two of these concepts are alluded to in the. Talmud. He whowishes wisdom let him face south. He who wishes wealth let himface north. This was reflected in the. Temple where the. Menorahwhich related to wisdom was to the south while the. Table indicating wealth was to the north. We see here that the letter. Resh indicates peace. When there isno peace this letter cannot be sounded correctly. The. Holy. Palace. This is usually interpreted to denote. Malkhut. The. Hebrewword for. Palace here is. Hekhal היכל This has a numerical valueof 65 the same as that of. Adonoy ארני the divine. Name associatedwith. Malkhut. Besides being the lowest. Sefirah. Malkhut is also the end pointof the. Keter. Malkhut spiritual dimension. The. Holy. Palace in thecenter therefore not only relates to. Malkhut alone but also to its association with. Keter. In channeling sustenance from. Keter the centerpoint supports all the others. According to the. Bahir. Hekhal. Ha. Kodesh here should not beread as. Holy. Palace but as. Palace of the 35ץ10 The. Holy. Chapter. Four 165denotes. Keter and the. Palace of the. Holy refers to. Malkhut whenit is directly connected to. Keter in the mystery of. Imbed their beginning in their end 17This also represents a great mystery in creation 45 explained by. Rabbi. Judah. Liva 15251609 the. Maharal of. Prague famed as thecreator of a. Golem. He states that the reason why the world was created in six days is because a threedimensional world has six directions as the. Sefer. Yetzirah states bere. Each day was necessary tocomplete one of these six directions. The. Sabbath is then the centerpoint which binds all together and supports them all. The. Sabbaththus represents. Malkhut but in the mode in which it is bound to. Keter. These seven elements also parallel the seven branches of the. Menorah. They are also alluded to in the verse. Seven eyes on onestone. Zechariah 392 Another such allusion is the verse. Give aportion to seven also to eight. Ecclesiastes 112 As discussed earlier 13 the number seven denotes the perfection of creation whileeight is the entrance into the transcendentalשבע כפולות בגד כפרת שבע ולא שש 5 4paw ולא שמונה pins בהס וחקור בהם והעמר דבר על בוריו והשב יוצר על מכונוSeven. Doubles. BG. D K. PR. T ropa a. Seven and not six. Seven and not eight. Examine with them. And probe with them. Make feach thing stand an its essence. And make the. Creator sit on. His base. Seven and not six. This is very much like 14 and the two should be compared. The seven. Doubles are often associated with the seven lower. Sefirot. Actually however these seven letters represent the sevenvertical lines on the. Tree of. Life diagram. The seven lower. Sefirotare merely the lower end points of these seven vertical lines166 S. EF. ER. YE. TZ. IR. AH. These letters are therefore the ladders leading upward from theseven lower. Sefirot and this is the way in which the two are associated. One of the main functions of the seven. Doubles is thus to climbvertically on the ladder of the. Sefirot. One rises through their hardsound and descends with their soft sound. The. Sefer. Yetzirah warned us earlier that there were. Ten. Sefirotno more and no less 14 Here the text warns us that there are sevenvertical paths no more and no less. If an eighth vertical path wereadded it would be taken as a path from. Keter to the. Infinite. Beingand such a path cannot exist. Furthermore if a path to. Keter wereomitted one might be misled into thinking that. Keter is. God andthis is also erroneous. Examine with them. This is also similar to 4One can probe and examine with these letters very much likeone does with the. Sefirot. In 14 however the text also said. Understand with wisdom and be wise with. Understanding whilehere this is omitted. The discussion there involved the basic exerciseof fluctuating between akhmah and. Bina consciousness. Herethe exercise involves the letters themselves rather than pure statesof consciousness. Probe with them. In 14 the reading was probe from them while here it is probewith them. When the text spoke of the. Sefirot themselves it could sayprobe jrom them since it is from the. Sefirot that one receives spiritual energy. Here however it is not the letters that provide spiritualenergy but the. Sefirot to which they relate. The text therefore statesprobe with them indicating that the letters are the tools throughwhich one can probe. The upper six of these seven. Sefirot represent the six directions. Malkhut is the center point the. Holy. Palace. Taken subjectivelythis center point is the center of being of the individual reachingup to the. Sefirot. The first. Sefirah that the initiate must reach is. Malkhut and heaccomplishes this by meditating on the center which is the center ofhis being. Only after he reaches. Malkhut can he reach out to the other. Chapter. Four 167Sefirot. The. Bahir therefore identifies the. Holy. Palace with thevery purest essence of thoughtשבע כפולות בגר כפרת יסוד הקקן חצבן 6 4צרפן שקלן והמירן וצר בהם שבעה כוכבים בעולם שבעה ימים בשנה שבעה שערים בנפש זכרונקבהSeven. Doubles. BG. D K. PR. T בסד בפרת of. Foundation. He engraved them. He carved them. He permuted them. He weighed them. He transformed them. And with them. He formed. Seven planets in the. Universe. Seven days in the. Year. Seven gates in the. Soulmale and female. He engraved them. The five methods mentioned here are the same as those in 22and 33Seven planets. The seven vertical paths associated with the seven. Doubles aremanifest in the physical world as the astrological forces associatedwith the seven planets. Saturn. Jupiter. Mars. Sun. Venus. Mercuryand. Moon. In. Time they are associated with the seven days of the weekwhile in man they are the seven openings in the head. These will beenumerated in the following sections. The. Talmud also speaks of the various influences of the planets anddays of the week. These are closely related to their role in creation anddo not appear to follow the system of. Sefer. Yetrirah. See. Table 31 onpage 168 The seven planets are also associated with specific angelsזו ןסטכןף חטק H. AY ששפכןפי 8Chapter. Four 169Table 32 The days of the week and the planets according to the. Talmud. Shabbat 156Sunday. Onesidedness leadership. Monday. Anger seclusiveness. Tuesday. Wealth lechery. Wednesday. Intellect memory. Thursday. Charity generosity. Friday. Religious inclination. Saturday. Life holiness. Sun. Independence openness. Venus. Wealth lechery. Mercury. Intellect memory. Moon. Dependence secretiveness manicdepressiveness. Saturn. Inaction invulnerability. Jupiter. Generosity. Mars. Blood. These angels channel the influence of the seven vertical paths throughthe planets. See. Table 32Also associated with the seven planets are specific signs as wellas a system of magic squares. See figures 43 and 44 on pages170171 The rule of seven also appears to be related to the mystical. Seven. Seals mentioned by the early. Kabbalists. See figure 45 onpage 172In order to understand the significance of the astrological forceswe must first understand the role of angels in the chain between the. Sefirot and the physical world. The. Sefirot are in the. Universe of. Atzilut and below this is. Beriyah the universe of the. Throne whichserves to allow the. Sefirot to interact with the lower worlds. Between. Beriyah and. Asiyah is. Yetzirah the world of the angels. Yetzirah is known as the world of speech. The. Talmud statesthat. Every word emanating from. God creates an angel. Thismeans that every one of. Gods words is actually an angel. When wespeak of. Gods word we are actually speaking of. His interactionwith the lower worlds. The force that traverses the spiritual domainis what we call an angel. The stars also form an important link in. Gods providence overthe physical world. Between. God and man there are many levelsof interaction the lowest being those of the angels and the stars. The. Midrash thus teaches. There is no blade of grass that does not havea constellation. Maza over it telling it to grow170 S. EF. ER. YE. TZ. IR. AH. Satum ea. Kaptziel. Jupiter. Tzidkiel. Samael. Raphael. Anathiel. Gabriel. Figure 43 Seals of the planets from. Evven. Ha. Shoham p 1758As the commentaries explain. Gods providence works throughthe angels but these angels in turn work through the stars and planets. As some authorities put it the angels are in a sense like soulsto the stars. Thus for example some sources speak of the stars ashaving intelligence but the commentaries note that this is actuallyspeaking of the angels that are associated with them. There are however two types of angels. We have already spokenof the teaching that there are angels created with every word of. God. Elsewhere we find that angels are created every day with a new troopbeing made each morning. On the other hand there are many angelswho are known by name such as. Gabriel and. Michael who have permanent existence. These are obviously a second kind of angel. This is closely related to another discussion. In the. Midrashthere 15 4 question as 10 when the angels were created. Some say thatthey were made on the second day of creation while others maintainthat they were created on the fifth day. Chapter. Four 171x. XRaphael. Gabrict. Samael. Michac. Tzidkiel. Anathiel. Kaptziel. Figure 44 Seals of the planetary angels avcording to. Shoshan. Yesod. Olam 727In discussing this the. Kabbalists arrive at a significant conclusion. They state that there are two basic kinds of angels permanentangels and temporary angels. The temporary angels were created onthe second day while the permanent ones which are likened to thebirds were created on the fifth. They also state that an importantdifference between the permanent and temporary angels is the factthat only the permanent ones have names. One of the most important factors in astrology is the time anddate of a persons birth. The. Talmud thus states that there is a. Mazalof the hour7 The time day and date upon which 2 person is bornhas an important influence on his destiny. Elsewhere the. Talmud teaches that there is an angel called. Laylah that oversees birth. It is this angel that proclaims if the individual will be strong or weak wise or foolish nch or poor. Earlier however we discussed the. Midrashic teaching. Oneangel cannot have two missions and two angels cannot share thesame mission 17 But if this is a general rule how can a single172 S. EF. ER. YE. TZ. IR. AH. Yatath. Ring. Spear over three lines. Curved line. Ladder with two steps. Spear over four lines. Ring. Figure 45 The seven sealsangel oversee the birth of every person who was ever to be born. Does this not mean that he has many missions. The same question also applies to all the permanent angels whohave names. These angels which were created on the fifth day existforever. In the course of their existence they must have many tasks andmissions. Why does this rule not hold true with regard to them. In answering these questions the commentaries note that theangels are like souls to the stars. A human soul is also a spiritualentity and the same question could be asked about it. How can asingle soul be involved in many tasks. But here the answer is obvious. The soul is integrated by its association with a single body 11 is notdifferentiated into many souls by its many tasks because its association with the body allows it to remain an integrated whole. The same is true of the angels having names. These angels arelike souls to the stars and this also means that the stars and planets. Chapter. Four 173Figure 46 The seven planets from. Maaseh. Toviah p 45are the bodies of these angels. See figure 46 As such each starserves as a focus for a particular angel maintaining it as an integratedwhole even though it may have many different tasks. There is therefore a onetoone relationship between the stars andangels. Each star has its own particular angel and cach angel has its ownstar. It is this relationship that allows the named angels to have manytasks and still not be differentiated into many angels by these tasks. Eachnamed angel is integrated by the star that serves as its body. This also explains why the permanent angels have names. The. Zohar teaches that every single star in the universe has a name. Thisis derived from the verse. He brings out their host by number. Hecalls them all by name. Isaiah 4026 It is also written. He countsthe number of the stars. He gives them cach a name. Psalms 1474The. Midrash indicates that the different names of the stars correspond to the names of the different angels. The onetoone relationship is therefore clearly expressed. This also explains why the named angels were created on the fifthday while the unnamed temporary angels were created on the secondday. The named angels were associated with the stars and could therefore not be created until after the stars. The stars were not cre174 5ated until the fourth day and the angels could therefore not be created until the fifthחמה גוגה כוכב לבנה שבעה we בשנהשבעת ימי השבוע שבעה שערים בנפש זכר ונקכהשתי עינים שתי אזנים שני נקבי האף והפה47 sence wae nob oo an en. Seven gates in the. Soul male and female. Two eyes two ears two nostrilsand the mouthהמליך אות ב בחכמה וקשר לו כתר וצרפן זה בזה וצר בהט לבנה בעולם or ראשון 8בשנה ועין ימין בנפש זכר ונקבהHe made the letter. Bet 3 king over. Wisdom. And. He bound a crown to it. And. He combined one with another. And with them. He formed. The. Moon in the. Universe. Sunday in the. Year. The right eye in the. Soulmale and female. Chapter. Fourהמליך me ג בעושר וקשר לו כתר 9וצרפן זה בזה וצר בהם מאדים בעולם D. Y שניבשנה ואזן por בנפש זכר ונקבהHe made the letter. Gimel ג king over. Wealth. And. He bound a crown to it. And. He combined one with another. And with them. He formed. Mars in the. Universeהמליך אות ד בזרע וקשר לו כתר וצרפן זה בזה ועד בהם חמה בעולם oy שלישי 440בשנה ונחיר por בגפש זכר ונקבהHe made the letter. Dalet ר king over. Seed. And. He bound a crown to it. And. He combined one with another. And with them. He formed. The sun in the. Universe. Tuesday in the. Year. The right nostril in the. Soulmale and femaleערפן ה בוה וער בוש נגה Savor copa 11 21בשנה ועין שמאל בנפש זכר ונקבהHe made the letter. Kaf ב king over. Life. And. He bound a crown to it. And. He combined one with another. And with them. He formed. Venus in the. Universe. Wednesday in the. Year. The left eye in the. Soulmale and female175S. EF. ER. YE. TZ. IR. AHכתר pw ו boos wo me wie 4342חמישי כשנה ואזן שמאל בנפש זכר ונקבהHe made the letter. Peh פ king over. Dominance. And. He bound a crown to it. And. He combined one with another. And with them. He formed. Mercury in the. Universe. Thursday in the. Year. The left ear in the. Soulmale and femaleתרפן ה מל ער wav ona בלס יכ 413ששי בשנה ונחיר שמאל בנפש זכר apn. He made the letter. Resh ר king aver. Peace. And. He bound a crown to it. And. He combined one with another. And with them. He formed. Saturn in the. Universeהמליך אות ת בחן Pee 14 414זה בוה ועד בהם ערל יום שבת בשנהופה בנפש זכר ונקבהHe made the letter. Tav ת king over. Grace. And. He bound a crown to it. And. He combined one with another. And with them. He formed. Jupiter in the. Universe. The. Sabbath in the. Year. The mouth in the. Soulmale and female. Chapter. Four 177Here the. Sefer. Yetzirah discusses the letters in relation to theprimary traits the planets the days of the week and the parts of thebody. There are a number of variations in these assignments and themore important ones are given in. Table 33 on pages 178179Each letter can be used to influence the part of the body withwhich it 15 associated. This can be accomplished through using thearray of 221 or 231 Gates associated with that letter. These lettersare used in a similar manner when creating a. Golem. Most important are the relationships between the letters days ofthe week and planets and between the seven primary traits. Wisdom. Wealth. Seed. Life. Dominance. Peace and. Grace. One can use themethods of the. Sefer. Yetzirah to attain or enhance any one of theseby using the soft pronunciation of the seven. Doubles. If one wishesto transmit their opposite one uses the hard pronunciation. Like other stanzas this can also be read in the imperative. Make. Bet king over. Wisdom bind a crown to it and combine onewith another and with them form. The meditation involves using the seven. Doubles in this manner. The dominant letter is placed at the beginning and the other six letters are then permuted. Thus if one was seeking to transmit. Wisdomone would place. Bet 3 at the beginning and one would then permute the remaining letters. GD. KP. RT תרפכ גד in every possiblemanner. Similarly if one were seeking. Wealth one would place. Gimel ג at the beginning and would permute the letters. BD. KP. RTכפרת 73 in all 720 possible ways. The permutation with which onebegins is given in. Table 34 on page 180At the same time one should contemplate the part of the bodyassociated with that particular trait. Thus for. Wisdom one wouldconcentrate on the right eye while for. Wealth on the right ear. In asimilar manner one should also concentrate on the appropriatedireciion. Also important is the day of the week associated with each trait. If one wishes to transmit a certain trait it 18 best done on the specified day of the week. In using these methods one must also take planetary influencesinto account. Besides the influences given here there are others givenin. Bereita of. Shmuel. Ha. Katan which appear to be closer to thoseexpressed in. Western astrology. See. Table 35 on page 180Influence extends only from the visible members of our solar system. The distant planets such as. Uranus. Neptune and. Pluto whichare invisible to the unaided eye are not considered to have any significant astrological influence. If one were to take these into accountone would also have to consider dozens of asteroids which wouldexert an even greater influence5 Apog ay. Jo sued שטק yaa ap jo s. Xep syaueyd syen. Asveursd ומשו שש וכ כנכ8 וט וכןשנוסגר נס9Qig 6 pracy. SR. E T. OI. LU. I Oy. Puno st. Fup וס T. Y 9 W. LN. EL 6נוטטנ wre בו 1866 Y. EA. NS. UE. H J0J9g זגו Punoy שןננוהתוכפ זפ 9g. Jo. Supapso sures ay 667 6 Y. Ewoy mney. Ke. UE. Y דקטסנכעו E. ZI. O 4קשאי Uaard ay סן Ino זנפן S. Y 800 טןןתכ Ytyen. Ley st. Jatreyd חפטוגו וזו I. NG סנככנ W. I a. E קט50 1 E. O S. O T. ES. SA. BP. Gaald ayy. JO וסחג H. Y sy ssoua. N Y. M וכ טכ Wart jou סנב sued. Apog q0 c77p. LEm. Ny y. L1 88 P. IZ. EY. ID. YReuog 47וזב קנט טכה הסט a. UE. UT. WOp passnye. Wee aay. PO. H Y. Se. Z1a. N כ זטyinow 190 3401 iva 1071ב Sng. PI. M Son. UO. W בוסט 1 snus ung 1 זה W. IN. ESaoueuliop paes. Yipeams 8 נס כ הסטIto 1341 ך טספוון 0 akan 1צכבUy. SIny. PO. A sony אסטי Ungחפ iayidny. Ans ו W. OOj. A uns. SO. UB. UT. WU. Op aoed yea peas טוט aoebaded. PO. A Uns sony הנפ 1חפ 1025 וס סנו ung. SI. E זנ הנפ 8 ב S. UB. UT. WI. Op gyroqinow. Jeary זר טפנ דיטספונון וכ ב Us. SL. PP. A N. L טיטסו A. IN. SI snus ung. SE. A הנוניי aon poss. Wiyeam סז panuiuos. Apog ay. Jo syed pue הככןכ ayy jo s. Xep טונפ שטטכן Aud כןןכנ5 וט נכןסנזסט נס O. WL. EE 1120 S. EF. ER. YE. TZ. IR. AH. Table 34 Permutations of the seven. Doublesaccording to. Saadia. B here. BG. D K. PR. TG. BD. KP. RT. DG. B K. PR. TK. PR. T B. GD. PR. T B. GD. KR. TB. G D. KP. TB. G D. KP. RTable 35 Influences according to. Bareita of. Shmuel. Ha. Katansee note 45Saturn. Poverty destruction internal injury and sickness. Mars. Blood wickedness strife external injury war hatredjealousy. Jupiter. Life peace good prosperity religious feelings joywealth political advance. Venus. Grace love lust children fruitfulness. Mercury. Wisdom skill writing language. Sun. Light darkness work accomplishment travel exile. Moon. Holds keys to heaven and earth surrogate for good andevil. The influence of the planets in the system of. Sefer. Yetzirah doesnot depend on their position in the sky but on the hour of the day. This is discussed in a number of. Talmudical and. Kabbalisticsources. In order of their distance from. Earth the planets are. Saturn. Jupiter. Mars. Sun. Venus. Mercury. Moon. Of these. Saturn is furthest from the. Earth and the. Moon is closest. According to the. Bible the stars and planets were made on the. Fourth. Day of creation. Genesis 11419 Counting from. Sundaythe. Fourth. Day was. Wednesday. In. Biblical reckoning however night always preceeds day. The. Torah therefore consistently says. It was evening and it was morming. Evening always preceeds morning. The planets were placed in their positions on the eve of the. Fourth. Day that is on. Tuesday night. They were placed one at atime an hour apart in order of their distance from earth. Thus inthe first hour 6 px. Saturn was placed in its position. In the secondhour 7 pa. Jupiter was positioned. The order of creation of theseven planets was then as follows. Chapter. Four 181First hour 6 P. M Saturn. Second hour 7 P. M Jupiter. Third hour 8 pm. Mars. Fourth hour 9 pm. Sun. Fifth hour 10 punt. Venus. Sixth hour. Tl pat. Mercury. Seventh hour 2 pat. Moon. This is the ordering found of the eve of. Wednesday on the chart ofplanetary influences. Each planet then dominated the hour in which it was positioned. After the first seven hours their dominance began a new cycle withthe planets in the same order. This seven hour cycle continuesthrought the week and it is the same every week. The entire weeklycycle is given in the tabel of planetary influences see. Table 36 onpage 182One immediately notices that the first hour of each evening isdominated by a different planet in the following ordersem on oss wed. Twn. Fi t__trary ven. Soom. Sun. Moon a. The first hour of each day is dominated by the planets in thefollowing mannersun. Mon. Toes הMars. Mercury. Jupiter. Venus. Tew. Woden. Thor. Frigg. Note that the name of each day is associated with the planet thatdominates its first hour in the morning. Thus. Sunday is dominatedby the. Sun. Monday moon day by the. Moon and. Saturday by. Saturn. In the. English names of the other days the. Nordic or. Germanicnames of the planets are used. The. Romans had originally named the days after the planetsdominating their first hour. This nomenclature still survives in the. Romance languages. Thus in. French. Tuesday is. Afardi. Mars day. Wednesday 15 Mercredi. Mercurys day. Thursday 15 Jeudi. Jupitersday and. Friday 15 Vendredi. Venus day. Saturn dominates. Saturday which is the. Sabbath. In. Hebrew. Sabbath is. Shabbat nav and hence. Saturn is called. ShabbataiשבתאיThe planet that dominates the first hour of the day or night issaid to dominate that entire period. The most auspicious times182סטוכחsnua. Auns4Jauidnyw. In. Ie. ESןסנואןסנכחנאsnua. AunsחןW. IN. ESסנפנכח1א כוחפungsmesoudneוכחsnusungוזחנsanding. SN. UI. Aung4זהwinesסנוזאןסנכח אS. UD. Auns. Sueזהwines. ST. EW. Jandnyאןכנכחנ אsaudnesaauangul. Aseyauerd yo ככן4 כאכןב O. C ןרS. HA. T oo. Chapter. Four 183Table 37 Concepts and auspicious times according to. Gra. Wisdom. Bet. Moon right eye. Chesed south white. Saturday night 78 ew 23 אא Sunday 910 am45 אתWealth. Love. Gimel. Mars right ear. Gevurah north red. Sunday night 78 pa 23 am. Monday 910 am45 pm. Seed. Children and things relating to them. Dalet. Sun right nostril. Tiferet east yellow. Monday night midnight1 אא Tuesday 78 as23 P. MLife. Health. Kaf. Venus left eye. Netzach up upper eyelid. Tuesday night 1011 ep 56 am. Wednesdaynoon pm. Dominance. Advancement. Peh. Mercury left ear. Hod down lower eyelid. Wednesday night 89 pm 34 4a. Thursday1011 an 56 px. Peace internal and external. Resh. Saturn left nostril. Yesod west black. Thursday night 78 ps 23 an. Friday 910 am45 pm. Grace attractiveness personality improvement. Tav. Jupiter mouth. Malkhut center self blue. Friday night midnight1 א Saturday 78 am23 P. MBe careful not to violate. Sabbathhowever are those associated both with the correct day and with thecorrect planet. See. Table 36 on page 182 Thus for example in our. Gra version of. Sefer. Yetzirah both. Sunday and the. Moon are associated with. Wisdom. During the day on. Sunday the. Moon is dominantin the fourth and eleventh hours or from 910 as and from 45 pm. These are then the most auspicious times for working to attain. Wisdom. There is a commandment. There shall not be found amongyou one who calculates times. We. Qnan. Deuteronomy 1810In the. Talmud according to. Rabbi. Akiba this specifically applies toone who calculates auspicious times and a number of authoritiesaccept this opinion as binding. This however only means that one184 S. EF. ER. YE. TZ. IR. AH. Table 38 Days and the 42letter name. Sunday. AB. G Y. Th. Tz. Monday. KR. O Sh. TN. Tuesday. NG. D Y. KSh. Wednesday. BT. R Tz. Th. GThursday. Ch. KB. TN. OFriday. YG. L P. ZK. Saturday. Sh. KU. Tz. YTh. Table 39 Days vowels and angels. Sunday. Semeturia. Gezeriel. Veenael. Lemuel. Monday. Shmaiyel. Berekhiel. Ahaniel. Tuesday. Chaniel. Lahadiel. Machniel. Wednesday. Chizkiel. Rahitiel. Kidashiel. Thursday. Shmuaiel. Raumiel. Kuniel. Friday. Shimushiel. Raphael. Kidushiel. Saturday. Tzuriel. Raziel. Yofieshould not make astrology a dominant influence in ones daily life. As we see from all the commentaries on. Sefer. Yetzirah when one 5engaged in these mystical techniques this prohibition is notapplicable. See. Table 37 on page 183Although most versions of. Sefer. Yetzirah set the planets in theorder in which they were created the. Gra version which we areusing follows a different system. It ts based on the ordering of theplanets 25 found in the. Zohar. There we find the following relationship between the planets. Sefirot and colors. Moon. Mars. Sun. Satum. Jupiter. Venus. Mercury. White. Red. Yellow. Black. Blue upper lowereyelid eyelid. Chesed. Gevurah. Tiferet. Yesod. Malkhut. Netzgach. Hod. Sun. Mon. Tues. Fri. Sat. Wed. Thurs. When the. Sefirot and days are placed in their usual order the planetsappear in the order given in our version of. Sefer. Yetzirah. This versiontherefore is that which fits most closely to the teachings of the. Zohar. The association with colors is also significant since one can alsomeditate on these colors when seeking to transmit the associatedinfluence. The colors are also useful in general in meditations involving the. Sefirot3Also associated with the days of the week are the letters of the42letter name. See. Table 38 This can be used in various meditationsinvolving these days. The same is true of the angels associated witheach 0855 See. Table 39Chapter. Four 185שבע כפולות בגד כפרת שבהן נחקקין 4 4שבעה עולמות שבעה רקיעין שבע ארצות שבעה ימים שבעה נהרות שבעה מדברות שבעהמים שבעה שבועות שבע שנים pay שמיטיןשבעה יובלות Som הקדש לפיכך חבב אתהשביעיות תחת כל own. Seven. Doubles. BG. D K. PR. T בגד כפרתWith them were engraved. Seven. Universes seven firmamenitsseven lands seven seasseven rivers seven desertsseven days seven weelcsseven years seven sabbaticalsseven jubileesand the. Holy. Palace. Therefore. He made sevens belovedunder all the heavens. Seven. Universes. The later. Kabbalists write that these are the. Seven. Chambers inthe. Universe of. Beriyah. These are given in. Table 40 on page136Of these the two lowest. Brickwork of. Sapphire and. Essenceof. Heaven are mentioned in the verse. They saw the. God of. Israeland under. His feet was the. Brickwork of. Sapphire clear like the. Essence of. Heaven. Exodus 2410 These. Seven. Chambers parailelthe seven lower. Sefirot in the. Universe of. Atzilut. They also parallelthe seven watches of angels in the. Universe of. Yetzirah. Some early souces state that these. Seven. Universes are the seventhousand years that the world is supposed to exist5 The first six paralle the six weekdays while the seventh thousand years is the daywhen ali will be. Sabbath. Others relate the. Seven. Universes to the. Kabbalistic doctrine of. Sabbaticals. This states that there are seven distinct periods of creation each lasting seven thousand years. According to some. Kabbalists the present creation is the second while others state thatit is the sixth or seventh. In any case there are seven cycles eachseven thousand years long. This means that the universe as we knowit will last for 49000 years186 S. EF. ER. YE. TZ. IR. AH. Table 40 The seven chambers of the. Universe of. Beriyah. Kodesh. Kedashim. Holy of. Holies. Ratzon. Desire. Ahavah. Love. Zekhut. Merit. Nogah. Luster. Etzem. Ha. Shamayim. Essence of. Heaven. Livnat. Ha. Sappir. Brickwork of. Sapphire. According to the master. Kabbalists. Rabbi. Isaac of. Acco whencounting the years of these cycles one must not use an ordinary physical year but rather a divine year. The. Midrash says that eachdivine day is a thousand years basing this on the verse. A thousandyears in. Your sight are as but yesterday. Psalms 904 Since eachyear contains 365 days a divine year would be 365250 yearslong. According to this each cycle of seven thousand divine yearswould consist of 2556750000 earthly years. This figure of twoandahalf billion years is very close to the scientific estimate as to thelength of time that life has existed on earth. If we assume that the seventh cycle began with the. Biblicalaccount of creation then this would have occurred when the universewas 15340500000 years old. This is very close to the scientific estimate that the expansion of the universe began some fifteen billionyears ago. The current. Hebrew year is 5736 In this calendar the year inwhich. Adam was created is counted as year one. If we then count the. Biblical genealogies from the time of. Adam we find that 5736 yearshave elapsed since the time he was formed. However the. Kabbalistsclearly say that other human beings existed before. Adam and this iseven supported in scripture. Actually there are two accounts of creation in the. Book of. Genesis. The first chapter of. Genesis speaks of the initial creation of theuniverse while the second chapter speaks of the creation of. Adam. During the six days of creation described in the first chapter. Goddid not actually create the world but rather created the ingredientswhich would allow the world to develop. It thus refers to the creationof all matter along with space and time. It was during these six daysthat. God brought the universe into being from absolutenothingness. After these six days of creation. God allowed the universe todevelop by itself renewing. His creation each seven thousand divineyears or 25 billion earthly years. All the laws of nature and the prop. Chapter. Four 187Table 4 Firmaments earths and attributes from. Orzar. Ha. Shenr. Vilon. Eretz. Chesed. Life. Rakia. Adamah. Gevurah. Peace. Shachakim. Arka. Tiferet. Wisdomתב Charba. Netzach. Grace. Maon. Yabashah. Hod. Wealth. Makhon. Tevel. Yesod. Seed. Aravot. Chalad. Malkhut. Dominanceerties of matter had been fixed for all time as 11 is written. He hasestablished them forever. He has made a decree which shall not betransgressed. Psalms 486 It is similarly written. Whatever. Goddecrees shall be forever nothing shall be added to it and nothingshall be taken away. Ecclesiastes 314Each of the six cycles of creation brought something new intothe world. The fifth cycle was the one that brought forth life andthis took place around two and a half billion years ago. Around974 generations before. Adam or some 25000 years ago mandeveloped all the physical and mental capabilities that we possesstoday. This man had evolved from the dust of the earth. Genesis 27 but he still lacked the divine soul that would make him aspiritual being. God then created. Adam the first true human beingwith a soul and. He blew in his nostrils a soul of life. Genesis278 According to tradition the creation of. Adam took place on. Rosh. Ha. Shanah the. Hebrew. New. Year which occurred on. September 9 3761 ace. Seven. Firmamenis. These are listed in the. Long. Version 413 as being. Vilon. Rakia. Shechakim. Zevul. Maon. Makhon. Aravot. These are alsomentioned in the. Talmud. See. Table 41According to the. Ari these parallel the seven lower. Sefirot of the. Universe of. Asiyah. Seven. Earths. The. Long. Version 413 lists these as. Adamah. Tevel. Nashiyah. Tzaya. Chalad. Eretz. Chalad. Another source gives themas. Eretz. Adamah. Arkah. Gey. Tzaya. Nasya. Tevel. Still another18 S. EF. ER. YE. TZ. IR. AHancient source lists them. Eretz. Adamah. Arka. Chariva. Yabasha. Tevel. Chalad. According to many authorities these refer to the seven continents. North. America. South. America. Europe. Africa. Asia. Australia. Antarctica. There is no continent on the north pole andhence the north is said to be open. Both the seven firmaments and the seven earths are said to parallel the. Sefirot in the lower world. They also parallel the seven attributes under discussion here. Seven. Seas. Many commentaries state that these are the seven lakes and seasin the. Holy. Land. In modern terminology the seven seas represent the sevenoceans the. North. Atlantic. South. Atlantic. North. Pacific. South. Pacific. Indian. Ocean. Arctic. Ocean. Antarctic. Ocean. The seas inthe. Holy. Land represent a microcosm of these oceans. Seven. Rivers. These are the seven rivers associated with the. Holy. Land. The. Jordan. Yarmoch. Kirmyon. Poga. Pishon. Gichon. Chidekel. The. Euphrates is not counted because it includes them all. These parallelthe great rivers of the world. Seven. Deseris. These are the seven deserts through which the. Israelites passedduring the. Exodus from. Egypt. Eitan. Shur. Sin. Sinai. Paran. Tzin. Kadmut. Seven. Days. These are the seven days of the week. They are also the sevendays of the major festivals. Pesach. Passover and. Succot. Tabernacles. Seven. Weeks. These are the seven weeks between. Pesach and. Shavuot. The. Torah thus says. You shall count from the day after the holiday seven complete weeks. Leviticus 2315Chapter. Four 189Seven. Years. These are the seven years in the. Sabbatical cycle. The. Torah prescribes that on the seventh year the land should lie fallow and not beworked. Six years shall you sow your 11610 but the seventh yearshall be a. Sabbath of solomn rest for the land. Leviticus 2534Seven. Sabbaticals. At the end of seven. Sabbatical cycles the. Jubilee year was celebrated. All slaves would then be freed and real property would bereturned to its hereditary owner. The. Torah states. You shall number seven. Sabbaticals seven times seven years making fortynineyears. And you shall sanctify the fiftieth year and proclaim libertythroughout the landit shall be a jubilee to you. Leviticus258 10Seven. Jubilees. This is seven times 49 or 50 years a total of 343 or 350 years. The. First. Temple stood for 410 years and during this period. Israelobserved seven jubilees. This also relates to the concept of. Sabbaticals of creation whereeach jubilee period consists of 49000 years. There will be seven suchjubilee periods and the universe will therefore last a total of 343000years. These are divine years each one consisting of 365250 earthiyyears. Thus the total time between the initial expansion and finalcollapse of the universe will be 125287500000 years. This figure of125 billion years is very close to the scientific calculation. After thisperiod the universe will become completely spiritual. One of the aspects of the future world will be extreme longevityon the part of mankind. Regarding this period it is foretold. As achild one shall die at a hundred years old. Isaiah 6520 Accordingto. Rabbi. Isaac of. Acco the lifespan will have become so extendedthat one who dies at the age of a hundred will be considered like achild currently dying at the age of 3 Thus the normal lifespan willbe approximately 33 times its present value or around 2000 years. Isaac of. Acco furthermore states that these will be divine years sothe human lifespan will eventually be extended to the order of eightymillion years199 S. EF. ER. YE. TZ. IR. AH. The. Holy. Palace. The is the seventh point the center of the other six as explainedabove 44He made sevens beloved. According to. Rabbi. Abraham. Abulafia there are seven levels increation. Form matter combination mineral vegetable animal andman. Man is thus the seventh level and is most beloved by. Godשתי אבנים בונות שני בתים שלש אבנים 4בונות ששה בתים ארבע אבנים בונות ארבעה ועשרים בתים חמש אבנים בונות מאהועשריס בתים טש אבנים בונות yay מאותועשרים בתים שבע אבנים בונות חמשת אלפיםוארבעים בתים מכאן ואילך צא וחשוב מה שאיןהפה יכול לדכר ואין האוזן יכולה לשמועTwo stones build 2 howses. Three stones build 6 houses. Four stones build 24 houses. Five stones build 120 howses. Six stones build 620 houses. Seven stones build 5040 houses. From here on go out and calculatethat which the mouth cannot speakand the ear cannot hear. Two stones. Here the letters of the alphabet are called stones. The. Kabbalists say that they are stones quarried from the great. Name of. God. The text here is discussing the number of permutations possiblewith a given number of letters. If one has 2 letters. AB one can per. Chapter. Four 191mute them in 2 ways. AB and. BA. These are the 2 stones thatbuild 2 housesif one has 3 letters one can make 6 permutations. AB. C A. CB. BA. C B. CA. CA. B C. BA. Use has already been made of this above113 368 In a similar manner 4 letters can be permuted in 24ways and 5 in 120The numbers are not difficult to obtain. If one starts with oneletter. X a second letter can be placed cither to its right or to its left. This gives 2 permutations. AX and. XA. Now if we take each combination. XY we can place a third letterin three possible positions. AX. Y X. AY. XY. A Since the letters. XYthemselves could be permuted in 2 ways the total number of permutations is 2 3 or 6Similarly if we have 3 letters. XY. Z a fourth letter can be placedin one of 4 places. AX. YZ. XA. YZ. XY. AZ. XY. ZA. Since the 3 letters. XY. Z can be permuted in 6 different ways the total number of permutations is 6 4 or 24If we then take 4 letters. WX. YZ a fifth letter can be inserted onone of 5 places הצא אוה W. AX. YZ. WX. AY. Z W. XY. AZ. WX. YZ. ASince. WX. YZ can be permuted in 24 ways the total number of permutations is 5 x 24 or 120We therefore see that for a given number of letters the numberof permutations is given byאא21אןThis is known as. N factorial and is usually written mn. The numberof permutations for all numbers of letters up to 22 is given in. Tables42 and 43 on page 192In general letter permutations played an important role in thepractices of the meditative. Kabbalists. These permutations wereoften chanted very much hke a mantra in order to bring about adesired state of consciousness. A number of such texts containextensive tables of such permutations. That which the mouth cannot speak. This expression is also found in the. Talmud. Assume that a person wished to pronounce all 5040 possible permutations of seven letters. He would therefore have to pronounce atotal of 5040 x 7 or 35280 letters. Assuming that he could pronounce three letters a second it would take over three hours to recitethem all. Difficult but not impossible192 S. EF. ER. YE. TZ. IR. AH. Table 42 Permutations for 7 letters. Ixix3xd4dxf א4א11א 5 6 א א4 3 א2א 67Table 43 Permutations for 22 Jetters3628800399168004790016006227020800871782912001307674368000209227898880003556874280960006402373705 728000121645 1004088320002432902008 17664000010909421717094400001124000727777607680000Chapier. Four 193If one wished to pronounce all possible permutations of eight 161ters he would have to recite a total of 40320 x 8 or 322560 letters. At the same rate this would take approximately thirty hours. For allpractical purposes this is outside the realm of normal human capability. The text therefore states that this is something that the mouthcannot speak and the ear cannot hear. The. Sefer. Yetzirah includes it here since it is possible to pronounce all the permutations of the seven. Doubles and apparentlythis was done in some techniques. In the next chapter the text willbe speaking of the twelve. Elementals which can be permuted almosta half billion ways. At the same rate as above it would take 63 yearsto pronounce all these permutations. From. Table 43 we see that there are about a sextillion 02 possible permutations of all 22 letters of the. Hebrew alphabet. This isvery close to the total number of stars in the observable universe. This universe contains around a hundred billion 10 galaxies eachone with approximately ten billion 10 stars. A very similar figureis also found in the. Talmud. Thus from the permutations of thealphabet a name can be formed for every star in the universe. Thisis im accordance with the teaching that every star has an individualname. CH. AP. TE. R F. IV. EChapter. Five 1975 4 n. A עשרה פשוטות ה one טי 019 ע צ ק יסודןשיחה הרהור הלוך ראיה שמיעה מעשה תשמישריח שינה רוגז לעיטה שחוקTwelve. Elementais. Heh x. Vay fy. Zayin 1Chet n. Tet 0 Yud. Lamed 4 Nun 1 Samekh 0Eyin ע Tzadi x. Kuf p. Their foundation isspeech thought motionsight hearing actioncoition smell sleepaneer taste laughter. Anger. This can also be interpreted as temper or agressiveness. Taste. The. Hebrew word here. Leitah literally means swallowing. Many commentaries however interpret it to mean taste. These attributes do not have opposites. They can either be present or absent but their absence is not the opposite of their presence. They are therefore represented by the twelve. Elementals which onlyhave a single sound. As we shall see these qualities parallel the twelve months as wellas the twelve signs of the zodiac. They also have a parallel in thetwelve tribes of. Israel. There are two ways of ordering the twelve tribes. The first is thatwhich occurs in the beginning of the. Book of. Exodus 125 Reuben. Simeon. Levi. Judah. Issachar. Zebulun. Benjamin. Dan. Naftali. Gad. Asher. Joseph. The first six here are. Reuben. Simeon. Levi. Judah. Issachar and. Zebulun. These are the six sons of. Leah in order of their birth. Then הו ווווfic dl id allege. BE. R E. RE. EE. EוChapter. Five 199comes. Benjamin the son of. Rachel. Joseph the other son of. Rachelwas in. Egypt and is therefore not mentioned until the end. Followingthese are. Dan and. Naftali the sons of. Bilhah. Rachels handmaid. Then comes. Gad and. Asher the sons of. Leahs handmaid. Zilpahwho were born after the sons of. Bilhah. A number of authorities list the twelve tribes in this order. According to this. Josephs sign comes out to be. Pisces. Dagim andthis is also reflected in. Talmudic teachings see. Table 44Other authorities list the tribes in the order of their camps in thedesert. See figure 47 on page 200 This order is. Judah. Issachar. Zebulun. Reuben. Simeon. Gad. Ephraim. Manasseh. Benjamin. Dan. Asher. Naftali. On the eastern camp was. Judah. Issachar and. Zebulun on the south. Reuben. Simeon and. Gad on the west. Ephraim. Manasseh and. Benjamin and on the north. Dan. Asherand. Naftali. According to some authorities this was also the orderof the stones on the. Urim and. Thumim. This change of order occured after. Levi was given the pnesthoodand removed from the order of the tribes. To complete the twelve. Joseph was divided into two tribes. Ephraim and. Manasseh. This wasin accordance to. Jacobs blessing. Ephraim and. Manasseh shall belike. Reuben and. Simeon to me. Genesis 485When the traits are in the order given in our. Gra version thetribes must be matched up with them in the order of the camps. Thedivision of. Joseph however is not considered and therefore. Josephis in the place of. Ephraim and. Levi in the place of. Manasseh. See. Table 45Table 45 The. Gra version. Quality. Speech. Judah. Thought. Issachar. Action. Zebulun. Sight. Reuben. Hearing. Simeon. Action. Gad. Coition. Ephraim. Smell. Manasseh. Sieep. Benjamin. Anger. Dan. Taste. Asher. Laughter. Naftali200 S. EF. ER. YE. TZ. IR. AH. North. Dan. Asher. Naftali. Weal. East. Ephraim. Judah. Menassch. Issachar. Benjamin. Zebulun. South. Reuben. Simeon. Gad. Figure 47 The tribes in the desert. These twelve attributes also parallel the twelve permutations ofthe. Tetragrammaton. Even though four letters can normally be permuted 24 different ways since two letters are the same here thisnumber 15 haived. See figure 48One begins with the name. YH. VH. Retaining the ל at the beginning the. V is first placed at the end. YH. HY and then immediatelyafter the. Y Y. VH. H See figure 49 on page 202The. Y is then placed at the end setting the first. H in the beginning. HV. HY. As before the middle letter which is now the final. His first placed at the end. HV. YH. It is then placed after the initialletter. HH. VY. The 11 in the initial permutation in this triad. HV. HY is thenplaced at the end leaving the. V at the beginning. VH. YH. Again themiddle letter the. Y is first placed at the end. VH. HY and then afterthe first letter. VY. HH. The. V is then placed at the end leaving the final. H in the beginning. HY. HY. The middle. H is then moved to the end. HY. VH andthen to the second position. HH. YY. According to most authorities this is the order of permutationsof the. Tetragrammaton paralleling the months of the year. Thereare certain verses that also pertain to these where the letters of thepermutations appear as either the initial or final letters of thewords. Chapter. Five 201Also associated with these are the. Twelve. Houses which are thetwelve angular divisions of the sky. See. Table 45 on page 199 Thepositioning of the constellations and planets in these determine their1 influence. This division is also used in westernastrologyוודהFigure 48 Circle of permutations houses tribes months and signs according to. Raaved 5aסן T. NR. TE. T Spear an ושפח Ha. PY. RTאייר נגויהאו יפין תוק יההן T. IN יההלל הפההלל השכל וידועסיון תועיתאון T. IA. Pen ew איהה P. ON. T המטכן הפניהתמו נצה עק Y. R Pere היהא זה Ee שוה ליאב הד עין שסאל Pe היה היאה הסכה Y. OU ישראל הים אלו ween vee היק היהי ההיא זידקה ההיך P. Eתשרי anton son דרא A יהאה וירין אותה שריו פרעת חשון כ וה און יפין רדא c. M T. T O. NG. PS. Y I הכנעני P. OM. YY. AA. R D. A בסלו תפאראון שסאהיאטבת נצח ען ש ידא היהו T. RE ליהוה אתי pee סמןP. ET ופירנו והיה E. D היה האית en ee rss שבטהרT. R פד השפא רדא ההין ההאי עירה ולסורק 3 אהונףFigure 49 Permutations of. YH. VH and. EH. YH according to. Or. Ha. Levanahp 86 Elul and. Adar are interchanged according to the older. Kabbalists. Also included are the verses from which the permutations arederived the. Sefirot and organs of. Partzufim. Chapter. Five 2035 2 ה ור ז ח ט ל נ ס mows עשרה omeע צ ק יסודן שנים עשר גבולי אלכסון גבולמזרחית men גבול מזרחית צפונית גבול מזרחיתתחתית גבול דרומית mon גבול mam מזרחיתגבול דרומית תחתית גבול מערבית רומית גבולמעדבית mom גבול מעדבית תחתית גבול צפוניתman גבול צפונית מערבית גבול צפונית תחתיתומתרחבין והולבין עד עדי עד והן הן גבולות עולםTwelve. Elementals. HV. Z Ch. TY. LN. S O. T2Q הוז הטי לנס עצקTheir foundation is the twelve diagonal boundaries. The east upper boundary. The east northern boundary. The east lower boundary. The south upper boundary. The south eastern boundary. The south lower boundary. The west upper boundary. The west southern boundary. The west lower boundary. The north upper boundary. The north western boundary. The north lower boundary. They extend continually until eternity of eternities. And it is they that are the boundaries of the. Universe. The twelve. Elementals are said to relate to the twelve diagonalboundaries. See. Table 46 on page 204 These correspond to thetwelve edges of a cube. When a person uses these letters in any meditation he must also concentrate on the appropriate direction. The ordering here begins on the east and then goes through thefour primary directions east south west north. This corresponds tothe teaching. Whenever you turn turn toward the right. The ordering of directions is also the same as that of the fourcamps in the desert. The twelve diagonal boundaries thus correspond to the twelve tribes. It is for this reason that our. Gra versiongives three boundaries for each of the four sides. These correspondto the three tribes in each of the four camps. In each of these four directions one first takes the upwardboundary then the right boundary and then the lower boundary. In204 S. EF. ER. YE. TZ. IR. AH. Table 46 Two versions of the diagonal boundaries. Figure 50 The letter. Bet formed bv the path of tracing the boundaries. Chapter. Five 205 04Gira. Short. Version. Figure 51 The position of the. Elementals according ta both main. Versionsthis manner one describes the letter. Bet 3 on each side. This corresponds to the teaching that the world was created with a. Bet thisbeing the first fetter of the. Torah. See figure 50A number of other versions give the twelve boundaries like theyare here. Other versions however use a different system. They giveall the eastern boundaries first then the two remaining northernones then all the western boundaries and finally the two remainingsouthern edges. See figure 51The. Bahir relates these twelve diagonals to the. Tree of. Life. There is a onetoone relationship between the diagonal boundariesand the diagonal lines in the. Tree of. Life diagram. These twelve boundaries also correspond to the twelve permutations of the. Tetragrammaton. The permutations beginning with. Ycorresponding to the east those beginning with the first. H to thesouth the. V to the west and the final. H to the north. They extend to eternity of eternities. The term eternity of eternities which in. Hebrew is. Adey. Adhas already been discussed 15 as denoting a realm beyond spaceand time. The use of the term here would imply that the diagonalboundaries actually extend beyond the realm of space and time. Earlier when the. Sefer. Yetzirah 44 spoke of the six primarydirections it did nat call them boundaries. The reason why they arecalled boundaries gevufim here is because they are used in206 S. EF. ER. YE. TZ. IR. AHmethod of meditating on the boundaries of space. The initiatemeditates on the four letters. Bet which seal the universe on foursides setting the limits of thought. He also meditates on the twelvepermutations of the. Tetragrammaton which correspond to thetwelve diagonals. In this manner he can reach the level where theyextend to eternity of eternities beyond the realm of space andtime. In discussing the twelve diagonals the. Bahir says. On the insideof them is the. Tree. This is the. Tree of. Life the array of the. Ten. Sefirot connected by the 22 letters. The. Tree is not inside the twelveboundaries from an earthly point of view since it is external to thephysical universe. It is only inside these boundaries when viewedfrom the point at infinity that has been discussed earlier 17 It isat this point that all the boundaries are unified. When 4 person meditates on the infinity of the diagonal boundaries he 1s also able to move along the diagonal paths in the. Tree of. Life. This is important since it is much easier to ascend along thediagonals than along the vertical paths. Boundaries of the. Universe. These boundaries parallel the boundaries of the twelve tribesmentioned in. Ezekiel 48 Each of these diagonal boundaries relatesto one of the twelve tribes. According to the. Talmud these boundaries correspond to thetwelve pillars upon which the universe rests. This is based on theverse. He stood up the boundaries of the nations according to thenumber of the children of. Israel. Deuteronomy 328 The. Talmudalso relates these to the arms of the universe. Instead of boundaries of the. Universe the. Short. Versionreads arms of the. Universe. The obvious allusion 15 to the verse. Deuteronomy 332627There is none like the. God of. Jeshurun. The. Rider of the heavens is your. Helper. His pride is in the skies shedhakim. A dwelling is the. God of eternity. And below are the. Arms of the. Universe. He drives the enemy from before you. And. He said. Destroy. This verse occurs after the blessing of the tribes where. Mosesblesses the entire nation of. Israel. Although the verse is speaking of. Chapter. Five 207God helping the. Israelites in a mundane sense it also has mysticalovertones. Moses begins by calling. God the. Rider of the heavens. The wordrider rokhev aon is closely related to markava מרכבה the mysticalchariot that is the essence of the mystical experience. The concept ofriding involves traveling and leaving ones natural place. When. Moses says that. God rides the heavens it means that. He leaves. Hisnatural state where. He is absolutely unkmowable and inconceivable andallows. Himself to be visualized in a mystical vision. As the verse continues this takes place through the skies known as. Shekhakim. This term always refers to the two. Sefirot. Netzach and. Hod which are the. Sefirot involved in prophecy and inspiration. It then says. A dwelling meonah is the. God of eternity. Asdiscussed earlier 15 the word maon and meonah indicate a levelabove space and time the place of the wniverse. The word for eternal here is. Kedem which usually indicates. Keter. The. Hebrew word for. Crown. Keter aro also comes from the. Toot. Aazar כתר meaning to surround. It is through the attribute of. Keter or. Kedem eternity that. God encompasses all space and time. It is below this that there exist the. Arms of the. Universe. Theseare the infinities involving the twelve diagonal boundaries. On the highest level we conceive of. God as being totallydivorced from all space and time. This conception involves a stateof consciousness that pertains neither 10 perception nor tononperception. On a lower level we see. Him as the one who definesspace and time as the. Place of the. Universe. This involves a stateof consciousness perceiving. Nothingness. On a still lower level wesee. God as being beyond the boundaries of the universe. Thus if a person wishes to experience. God he must begin at thelower level and work his way upward. He therefore begins with thearms of the. Universe contemplating the infinity of space in thetwelve diagonal boundaries. Only after this can he reach the level ofa. Dwelling is the. God of eternity where he conceives. God as the. Place of the. Universe. Finally however he must attain a conception of. God as being totally divorced from space and time. He thensees. Him as the. Rider of the heavens who merely uses all depictions as a means through which. He can be conceptualized. A very important element in attaining the mystical experience isthe negation of the self. When a person sees himself as nothing thenhis self becomes transparent to the. Divine. Commenting on the versefrom under the. Arms of the. Liniverse the. Talmud states that a person must make himself like he does not exist. Through contemplating the infinities of the universe one can nullify the ego208 S. EF. ER. YE. TZ. IR. AH. In another very significant teaching the. Talmud states that. The spirit rvach depends on the stormwind saarahand thestormwind hangs from the arms of. God. This is also based on theverse. From under the. Arms of the. Universe. The stormwindsaarah however was the first manifestion of. Ezekiels vision ashe says. I looked and behold a stormwind coming out of the north. Ezekiel 14 The stormwind relates to the stormy state of consciousness that precedes the true mystical experience which is called. Spirit. Ruach. The. Talmud states that the state of. Saarah which is the gatewayto the mystical experience depends on the. Arms of the. Univese. Oneattains this state when one meditates on the infinities of the diagonalboundaries and the permutations of the. Tetragrammaton associatedwith them. In the text here we see that the ordering of the twelve diagonalboundaries begins with the east and ends with the north. Since thelast direction upon which one meditates is the north. Ezekiel saw thestormwind coming from the north. The state of stormwind as well as the great cloud and flashing fire seen by. Ezekiel are the forces of the evil. Husks. Kiipahwhich must be breached before one can enter into the mysteries. The passage in. Deuteronomy therefore concludes. He drives theenemy from before you. Since after contemplating the. Arms of the. Universe one encounters the enemythe. Klipah. Moses had topromise that. God would drive this force away and allow one to enterunharmed. In the. Long. Version the reading here in. Sefer. Yetzirah is. Heights of the. Universe. Some commentaries state that these. Heights are the. Arms of the. Universe. The term. Heights of the. Universe occurs three times in scripture. In. Jacobs blessing to. Joseph he grants him the desire of the. Heights of the. Universe. Genesis 4926 Moses likewise blessed thetribe of. Joseph with the treasure of the. Heights of the. Universe. Deuteronomy 3315The. Zohar states that these. Heights are related to the feminineprinciple in creation especially to the. Sefirah of. Malkhut. It isthrough meditation on the twelve infinite lines of the universe thatone can enter into. Malkhut and begin the climb up the. Tree of. Life. The twelve diagonal boundaries are therefore like transmissionlines through which creative energy flows into the universe fromi thetwelve diagonal paths in the. Tree of. Life. As such these infinities arethe interface between the physical and the transcendental. Chapter. Five 20553 On hoe we pan pe eeע צ ק יסורן חקקן חצבן צרפן והמירןוצר בהם שנים עשר מזלות בעולם שנים עשר חדשיםבשנה שנים עשר מנהיגים בנפש זכר ונקבהTwelve. Elementais. AV. Z Ch. TY. LN. S O. T2 הוז הטי לנס עצקTheir foundation is that. He engraved them carved them permuted themweighed them and transformed them. And with them. He formedtwelve constellations in the. Universetwelve months in the. Yearand twelve directors in the. Soulmale and femaleשנים עשר מזלות בעולם טלה שור omen 5סרטן אריה בתולה מאזנים עקרב קשת גדידלי דגיםTwelve constellations in the. Universe. Gemini. Teumim the. Twins. Cancer. Sartan the. Crab. Leo. Ari the. Lion. Virgo. Betulah the. Virgin. Libra. Maznayim the. Scales. Scorpio. Akrav the. Scorpion. Sagittarius. Keshet the. Archer. Capricorn. Gedi the. Kid. Aquarius. Deli the. Water. Drawer. Pisces. Dagin the. Fish. Chapter. Five 71שנים עשר O. NI. N בשנה ניסן אייר סיון N. ON 5 5אב אלול תשרי pen כסלו nap שבט אדר Twelve months in the year. Nissan fyar. Sivan. Tamuz. Av. Elul. Tishrei. Cheshvan. Kisley. Tevet. Shevat. Adar. The references to the zodiac are shown in. Table 47 on page 210Figure 52 shows the zodiac as it appeared in the 1720 edition of. Tzurat. Ha. Aretz. CE. LE. Gli. Figure 52 The zodiac from. Tzurat. Ha. Aretz p 59a212 S. EF. ER. YE. TZ. IR. AHשניס עשר מנהיגים בנפש זכר ונקבה שתי ירים 6 2 5שתי רגלים שתי כליות מרה ppt כבר קורקבן קבה טחולTwelve directors in the soulmale and female. The two. Aands the two feetthe two kidneysthe gall bladder the intestinesthe liver the korkebanthe kivah the spleen. The intestines. In. Hebrew the word here is. Dakkin. This usually denotes thesmall intestine but it can also include the large intestine or colon. In other versions instead of. Dakkin the. Sefer. Yetzirah uses theterm. Massas or. Hemsess. Ordinarily in. Hebraic literature this doesnot denote a human organ. The term usually refers to the. Omasumor manyplies the third stomach in ruminating cudchewing animalssuch as cattle. See figure 53 on page 213 This organ is also calledthe psalterium since its longitudinal folds are arranged like the leavesin a book. According to a number of commentaries the. Massas denotes thestomach in man. In a number of places the midrash implies thatthe function of the. Afassas is to grind food. According to the substitution in the. Gra. Version here it wouldappear that the analogue of the. Massas in man is the small intestine. This is also supported by a number of authorities. This would bein agreement with the. Kabbalists since according to them the stomach is the. Korkeban. The. Korkeban. The term. Korkeban is most often used to denote the gizzard infowl. In the. Talmud and. Midrash however this term is occasionally if rarely used to denote a human organ usually identified withthe grinding of food. Chapter. Five 3Keres. Rumen. Ist stomachard stomach2nd stomach. Kiva. Abomasum4h stomach. Figure 53 The four stomachs in a ruminant. The. Zohar clearly identifies the. Korkeban as the stomach andthis opinion is shared almost universally by all later. Kabbalistsinternal organs. Some say that it is the esophagus. Others say thatit is the small intestine. Still another opinion has that it is thecolon. Some even say that it is the appendix. The. Kivah. The. Kivah is also an organ usually associated with animals. Inruminants it is the fourth stomach known as the maw or abomasum. In calves it is also known as the rennet bag since it contains the214 S. EF. ER. YE. TZ. IR. AHrennet making glands. According to some commentaries the. Kivais the stomach. Others identify it with the intestine. Another opinion has that 11 is the colon. In animals the. Kiva was part of the offering given to priestsas the. Torah states. They shall give to the priest the shoulderthe two cheeks and the. Kiva. Deuteronomy 183 Maimonidesstates that the reason for this is because the. Kivah is the firstamong the digestive organs and this opinion is echoed by the. Kabbalists. According to this the analogue in man would be theesophagus. The. Talmud and. Zohar however apparently teach that the mainfunction of the vah in man is to induce sleep. This is also reflectedin. Sefer. Yetzirah 59 This would indicate an organ of glandularnature possibly the pancreas. Significantly an early. Midrash attributes to the. Kiva a sleep of sweetness57One reason why the. Aiva might be associated with sleep isbecause in animals it is the organ that digests milk. The human analogue may also be associated with milk and milk is known to inducesleep. The. Talmud also states that in general cating brings onsleep. It is also possible that the. Korkeban and. Kiva are not humanorgans at all. This would mean that use is made of them only whenthe. Sefer. Yetzirah is used with relation to animals and birds. By making use of these organs one may create an animal or bird rather thana human. This might have been the technique that the. Talmudicsages used to create a prime calfהמליך אות ה בשיחה וקשר 7 5לו כתר וצרפן זה בזה וצר בהם טלה בעולםוניסן awa ורגל po בנפש זכד ונקבההמליך me ו בהרהור וקשר לו ansוצרפן זה כזה וער בהם שור בעולם ואייר בשנהוכוליא ימנית בנפש זכר ונקבההמליך אות ז בהלוך וקשר לו כתר וצרפן זה בזהוצר בהם תאומים בעולם וסיון בשנה ורגל שמאלבנפש זכר ונקבהChapter. Five 245He made the letter. Heh ה king over speechand. He bound a crown to it. And. He combined one with another. And with them. He formed. Aries in the. Universe. Nissan in the. Year. And the right foot in the. Soulmale and female. He made the letter. Vav ף king over thought. And. He bound a crown to it. And. He combined one with another. And with them. He formed. Taurus in the. Universe. Iyar in the. Year. And the right kidney in the. Soulmale and female. He made the letter. Zayin king over motion. And. He bound a crown to it. And. He combined one with another. And with them. He formed. Gemini in the. Universe. Sivan in the. Year. And the left foot in the. Soulmale and femaleee ae ימ בגפש זכר ונקהאות ט בשמיעה כתר וצרפןזה בוה ונר בס אריה בעולם אוב בשנה Tootsשמאלית בנפש זכר ונקבהmx במעשה וקשר לו כתר וצדפן זה בזה וצרבהם בתולה בעולם ואלול בשנה ויר שמאל בנפשזכר ונקבה216 S. EF. ER. YE. TZ. IR. AH. He made the letter. Chet ח king over sight. And. He bound a crown to it. And. He combined one with another. And with them. He formed. Cancer in the. Universe. Tamuz in the. Year. And the right hand in the. Soulmale and female. He made the letier. Tet ט king over hearing. And. He bound a crown to it. And. He combined one with another. And with them. He formed. Leo in the. Universe. Ay in the. Year. And the left kidney in the. Soulmale and female. He made the letter. Yud king over action. And. He bound a crown to it. And. He combined one with another. And with them. He formed. Virgo in the. Universe. Elul in the. Year. And the left hand in the. Soulmale and femaleהמליך mex ל בתשמיש לו כתר וערפן זה בוה וער oma מאזנים בעולם 59ותשרי בשנה ומרה בנפש זכר ונקבההמליך אות ג בריח וקשר לו כתר וצרפןזה בזה וצר בהם עקרב בעולם וחשון בשנה ורקיןבנפש זכר ונקבה המליך אותס בשינה וקשר לו כתר וצרפן זה בזה וצר בהם קשתבעולם וכסלו בשנה וקבה בנפש זכר ונקבהChapter. Five 217He made the letter. Lamed ל king over coition. And. He bound a crown to it. And. He combined one with another. And with them. He formed. Libra in the. Universe. Tishrei in the. Year. And the gall bladder in the soulmale and female. He made the letter. Nun 3 king over smell. And. He bound a crown to it. And. He combined one with another. And with them. He formed. Scorpio in the. Universe. Cheshvan in the. Year. And the intestine in themale and female. He made the letter. Samekh ס king over sleep. And. He bound a crown to it. And. He combined one with another. And with them. He formed. Sagittarius in the. Universe. Kislev in the. Year. And the. Kivah in the. Soulmale and femaleהמליך אות ע ברוגז לו כתר וצדפן זה בוה וצר בהס גרי בעולם 10 5וטבת בשנה וכבר בנפש זכר ונקבההמליך אות צ בלעיטה וקשר לו כתר וצרפןזה בזה וצר בהם דלי בעולם ושבט Awa וקורקבןwaa זכר ונקבה המליך אותק בשחוק וקשר לו ans וצרפן זה בזה וצר בהם רגיםבעולס ואדר בשנה וטחול בנפש זכר ונקבה עשאןpoo עריבה סיררן pos חומה ערכן pos מלחמה218 S. EF. ER. YE. TZ. IR. AH. He made the letier. Eyin y king over anger. And. He bound a crown io it. And. He combined one with another. And with them. He formed. Capricorn in the. Universe. Tevet in the. Year. And the liver in the. Soulmale and female. He made the letier. Tzdi צ king over taste. And. He bound a crawn to itand. He combined one with another. And with them. He formed. Aquarius in the. Universe. Shevat in the. Year. And the. Korkeban in the. Soulmale and female. He made the letier. Kuf ק king over laughter. And. He bound a crown to it. And. He combined one with another. And with them. He formed. Pisces in the. Universe. Adar in the. Year. And the spleen in the. Soulmale and. Jemaile. He made them like a trough. He arranged them like a wail. He set them up like a battle. There are several variant readings found in the different versions andcommentaries. The major ones are given in. Table 48 on page 219In this version the. Aiva is associated with sleep the liver withanger and the spleen with laughter. The same association is foundin the. Talmud. Here we see that the signs of the zodiac are associated with thetwelve. Hebrew lunar months rather than with the position of the. Sun as in. Western astrology. The assignment here approximates thatof. Western astrology but is more accurate from a. Kabbalisteviewpoint. If one wishes to attain a deep understanding of the significanceof the astrological signs one must contemplate the patterns of starsthat form each one. As one gazes at these stellar arrays not only does. Chapter. Free 219Table 48 Various versions of the meaning of the signs. Short. Long. Saadia. Ramak. Nissan speech sight speech sight. Aries. R foot. R hand liver handlyar thought hearing thought hearing. Taurus א kidney. L hand gall. L hand. Sivan motion smell motion speech. Gemini. L foot. R foot spleen. R foot. Tamuz sight speech sight speech taste. Cancer. R hand ה foot massas massas. L foothearing taste hearing taste anger צהLeo. L kidney. RB kidney. R kidney. R kidney. BR kidney. Elul action cortion action action motion. Virgo. Lhand. L kidney. L kidney. L kidney. L kidney. Tishrei coition faction coition coition laughter. Libra gall liver korkeban korkeban liver. Cheshvan smell motion smell motion thought. Scorpio intestine spleen kivah kivah spleen. Kislev sleep anger sleep anger coition. Sagittarmus kivah gall. R hand. Rhand gall. Tevet anger laughter anger laughter sleep. Capricorn liver massas. L hand. Lihand 8Shevat taste thought taste thought. Aquarius korkeban kivah. R foot. R foot. Adar laughter sleep laughter sleep. Pisces spleen korkeban. L foot. L foot. The traits are not listed explicitly in the. Short. Version but are given by the. Raavad. This ordering however is found in 51 Donash has a similar orderingbut he interchanges liver and spleen sight and hearing coition and taste. Auzari425 also uses this ordering but instead of anger laughter thought he hasthought anger laughter. This ordering is also used by. Ramak in. Pordes. Rimonim 2116Saadia 83 Also see 13 5515 Saadia. B here. This same ordering is found in the. Long. Version in the recap 521 indicating that it was added from. Saadia. Thisordering was also used by. Chakamoni 73a. Rabbi. Eliezar. Rokeach 10b and by. Rabbi. Yosef. Tzayach in. Sheirit. Yosef 10a 118 and. Tharor. Ha. Chaim 3404 Shiur. Komahk 15 Adam pp 298 Ta 2220 S. EF. ER. YE. TZ. IR. AH. Table 49 Signs and planets of the zodiac. Zodiac. Influences. Pianetary. Influences. Remainder. Sign. Remainder. Planet. Cancer. Mercury. Leo. Moon. Virgo. Satu. Aries. Jupiter. Taurus. Mars. Gemini. Sun. Libra. Venus. Scorpio. Sagittarius. Capricorm. Aquarius. Pisces3456789101the picture of the sign emerge but one also gains insight into its inneressence. In general it was forbidden to actually draw pictures of the figures represented by the astrological signs. In ancient times the making of such pictures actually led to the worship of these signs asgods. To draw the stars alone or even to connect them with lines50 85 to make their patterns recognizable however is permitted. For the purpose of contemplation the pictures and diagramsfound in most astrological texts are next to useless. Instead we mustturn to the writings of the ancients. One of the best descriptions ofthe constellations dating from the second century is found in. Ptolemys. Almagest and this is quoted in ancient. Hebrew manuscripts. I have used. Ptolemys tables in constructing the diagramsof the constellations. He made them like a trough. The constellations are said to be like a trough because they channel spiritual sustenance down to the physical world. The months arelike a wall. The parts of the body are involved in a constant state ofwar as discussed later 63Besides his time of birth a persons name also plays an important role in determining astrological signs. In order to determine this. Chapter. Five 21influence one must write the persons name and the name of hismother in. Hebrew characters. The letters must then be added up soas to determine the numerical value of both names. To determine the sign of the zodiac one must cast off twelvesand take the remainder. That is one must divide the above sum bytwelve and determine the remainder. This is used to determine thesign of the zodiac. To determine the planetary influence one must cast off sevens. Like before one must divide by seven and retain only the remainder. This is used to determine the appropriate planet. Note that in thetable the order of the planets is that of. Saturday night. In. Hebrewreckoning this is the beginning of the first day of the week andhence the first period of creation. This method can more easily be understood if we take an example. Assume that a persons name is. Abraham אברהם and hismothers name is. Sarah 777 Making use of the numerical value foreach letter we see that. Abraham has a numerical value of 248 whilethat for. Sarah is 505 Adding the two together the final sum is3To determine the sign of the zodiac we must divide by twelveyielding 62 with a remainder of nine. Consulting. Table 49 on page220 we find that the appropriate sign is. Capricorn. Similarly 10 determine the planet we divide 753 by seven. Thequotient is 107 with a remainder of four. We thus find that. Marswill exert a strong influence on a person named. Abraham who is theson of. Sarah. Also important are the 28 camps of the. Divine. Presence corresponding to the 28 days of the lunar month. The length of the lunarmonth is 29 days 12 hours 2643 seconds 2953059 days. This isthe period during which the. Moon goes through all of its phases. Besides this there is also the sidereal month the time duringwhich the. Moon passes through all twelve signs of the zodiac. Thisperiod is 27 days 6 hours 780 seconds 2725902 days. This is theperiod during which the. Moon revolves around the earth and returnsto its original position with regard to a fixed star. The lunar month is longer than the sidereal month. The reasonfor this is because in order to complete a lunar month the. Moonmust not only pass through the twelve signs of the zodiac but it mustalso occupy its previous position in relation to the. Sun. During thismonth however the. Sun itself has advanced through the zodiac. Thelunar month is therefore longer than the sidereal month by a factorof one twelfth. The. Moon therefore passes through each of the twelvesigns of the zodiac in 2 days 6 hours 1865 seconds 2271585days222S. EF. ER. YE. TZ. IR. AH. Table 50 The 28 times of. Ecclesiastes 328A time to be born. A time to plant. A time to kill. A time to wreck. A time to weep. A lime of mourning. A time to throw stones. A time to embrace. A time to seek. A time to safeguard. A time to tear. A time to be siill. A time to love. A time of warand a time to dieand a time to uprootand a time to healand a time to buildand a time to laughand a time of dancingand a time to hoard stonesand a time to shunand a time to loseand a time to discardand a time 10 sewand a time to speakand a time to hateand a time of peace. Table 51 The 28 times and their associated qualities. A time to be born seed. A time to plant seed. A time to kill death. A time to wreck death. A time to throw stonespoverty. A time to lose poverty. A time to embrace grace. A time to safeguard grace. A time to be still wisdom. A time to sew wisdom. A time of war war. A time to hate war. A time of mourningsubjugation. A time to weep subjugationa time to die desolationa time to uprootdesolationa time to heal lifea time to build life atime to hoard stoneswealth atime to seek wealth a time to shun ugliness a time to discardugliness atime to speakfoolishness a time to tearfoolishness time of peace peace a time to love peace atime of dancingdominance atime to laughdominance. Chapter. Five 223Besides the 28 lunar days the sidereal month can also be dividedinto 28 equal parts. Each one of these parts is one of the. Moonscamps. The moon passes through each of its camps in 23 hours1310 seconds. The 28 camps parallel the 28 times mentioned in. Ecclesiastes. See. Tables 50 and 51 on page 222 These are related to theseven qualities corresponding to the seven. Doubles as discussedabove 423 See. Table 52 on page 224The 28 camps are associated with the twelve signs of the zodiacthrough the 42 Letter. Name given above 414 See. Table 53 onpage 224 This name is combined with the letters of the. Tetragrammaton in the manner shown in figure 54 on page 225 This yields atotal of 168 letters or six for each of the 28 camps. The 168 letters can also be divided into twelve groups each consisting of 14 letters. Each of these groups then corresponds to a specific sign of the zodiac as given in. Table 54 on page 225 It is theseletters that are dominant as the. Moon passes through each of thetwelve signs. Also associated with each of the twelve signs is a permutation ofthe names. YH. VH and. Adonoy ארני By meditating on these combinations as well as the derivatives of the 42 Letter. Name one cangain knowledge of things that will happen in the designated times. See figure 55 on page 226The 28 times of. Ecclesiastes can be divided into two groupsof 14 One group consists of the good times while the other consistsof the evil times. The 14 good times are said to come from the 14letters of. YH. VH. Elohenu. YH. VH. YH. VH. EL. HY. NU. YH. VH אלהינו יהוה T. TOne then takes the letter which in the alphabet comes after eachof these 14 This yields the letters. KU. ZU. BM. UK. SZ. KU. ZU ot במוכסו to. The 14 evil times are said 10 originate from these 14 letters. These 28 letters can therefore be used to transmit the appropriateconcepts. There is another system that also provides insight into each hourof the day. As discussed earlier 25 when various letters are combined with the. Tetragrammaton five vowels are used. When onewishes to make such a combination relating to the hours of the dayhowever one must add a sixth vowel the. Shva. The array associated with each letter of the. Tetragrammaton then consists of 36elements24 S. EF. ER. VE. TZ. IR. AH. Table 52 The 28 times and the 14 letters of the three names. YH. VH. Elohenu. YH. VH צ חחשאכם 44שקשאס שששאשא C. ON. GRאהa siee268 11 36c. H8 585 66 680 8 8בTable 53 The 28 camps of the divine presence. The 42 letter namecombined with the letters. YH. YY. AH. VY. B 2 uvy. Guv. YYuv. VY. T 4 nvy. Tz. Hvy. Kuvy. R 6 H. VY. OH. Vy. SH k. V Y. T H. VY. NH. VY. Navy. G 10 n. Vv. YDuvy. Yuvy. KH 12 nvy. SH. HV. YBuvy. T 14 avy. Ruvy. Tz. Hvy. TH 16 H. VY. GH. Vy. Cuuvy. K 18 w. Hvy. Burv. OH. V צ צוו 20 אצ דY. Yuvy. G 22 Hv. YL. HY. Pavy. Z 24 Hv. YKu. Hvy. SHuvy. K 26 uvy. Vu. Hv28Tz. Hv. YY. Hv צ T. HA. VFigure 54 The 28 camps of the divine presence. Raavad 19b. Table 54 The 28 camps divided among the 12 constellationsויאההיב היגתהיי Y. AH. VY. BH. Y Y. GH. Vv. YYההויתהיצהיקה T. Z H. V Y. K H. V ד H. V ודד H. V Yירהיעחיש היט Suuvy. T זר זו צ צונ םת דהדינ הדינ ודיג הו A. VY. Nuv. YNav. YGuvידחיהיכהיש ופ צ K. H Hv ד y. Duvy. Y Hvהדיב היטנ ייר הו אוז ה ץצ זז ך H. VY. Buvyיצהית היגנחיח C. H צ Gav צ T. HH. Y ץצ צ ד צH. Y W. O Ma ape a ד זר לוו 8 A. VY אצ H. Vינהויעהייהיג y. Navyr. Ouvy. Yavy. Gהולההיפהיזה עו 2 ץצ עו צ a. VY. Luvיקהחיש היקהין צ ו או אצ וז הפ y. Kuvyהויצ וייוית T. HH. Y צ Y. HV צ Tz. HV צ H. Yyo cfu ירכניע Yoo sa p 9 כהוי גכוייקיד פונך fom 5 Teh יוס fb 1Down טלהayo pa כויש סוי oat ידכןיor דפגי דמיכ patra דיג Marטרטן אריה בתולהM. HD. Loy סויעסיץ oo pop pti yo plnan. Br נדקי ויסק ניקד blots נקיך shבאזנים עקרב קשתhs. DN. MD סוי yo pa ea יק yori כויפ we 6 Mos fora vbr borpom he 5גדי רלי דגיםFigure 55 The 28 camps divided among the twelve constellationsincludes permutations of. YH. VH and. Adny. From. Raavad p 20b216 Chalakim12 minutes396 Chalakim22 minutes252 Chalakim 4 minutes216 Chalakim 2 minutes. Figure 56 The. Chalakim in an hour when they pertain to night hours. Chapter. Five 227יודאי איא איא אא א א א א אק אק אmt e. R O. Nא 8 T. R א אי א א O. REach. Element 6 Each. Element 1Total 6 Total 6אהie. Each. Element 6 Each. Element 7Total 216 Total 252Figure 37 Alef combined with the leners of the. Tetragrammatonthrough six vowels. Both in the. Talmud and in. Kabbalah the normative division ofthe hour is into. Chalakim with 1080 Chalakim making an hour. Thus there are 18 Chalakim to a minute. The duration of each letter expressed in. Chalakim is taken asbeing equal io its numerical value. Thus. Alef x is one. Cheiek. Yud is ten. Heb 9 is five and. Vav 1 is six. In the array the. Yud and. Alef together add up to eleven. Sincethere are 36 elements in the array its total numerical value ts 36 x11 or 396 Proceeding in the same manner with each of the foursquares the values obtained are 396 216 252 and 216 The total ofall these is 1080 This is exactly the number of. Chalakim in an hour. See figure 56 on page 226 Each of these combinations therefore pertains to a precise period in the hour. See figure 57228 S. EF. ER. YE. TZ. IR. AH. There are however twelve permutations of the. Tetragrammaton. These can either pertain to the twelve hours of the day or to thetwelve hours of the night. When the. Alef precedes the letters of the. Name as in figure 56these permutations pertain to the twelve hours of the night. Whenthe letters of the. Name precede the. Alef they represent the twelvehours of the day. CH. AP. TE. R S. IX. Chapter. Six 231אלו הם שלש אמות אמש ויצאו 4 6O. ND שלשה אבות והם אויר מיםאש ומאבות תולדות שלשה אבות ותולדותיהםושבעה כוכבים וצבאותיהם ושניס עשר גבוליאלכסון ראיה לדבר עדים נאמניס בעולם שנה wooושנים עשר חק ושכע ושלשה פקדן כתלי וגלגלולבThese are the. Three. Mothers. AM. Sh fone. And from them emanated. Three. Fathersand they are air water and fireand from the. Fathers descendents. Three. Fathers and their descendents. And seven planets and their hosts. And twelve diagonal boundaries. A proof of thisirue witnesses in the. Universe. Year. Souland a rule of twelveand seven and three. He set them in the. Teli the. Cycle and the. Heart. From them emanated three. Fathers. This is the same as 32 except that here the. Fathers emanatewhile above they were born. From the. Mothers. AM. Sh emanated the concept of thesisantithesis and synthesis as discussed earlier. These are the. Fathersrepresented by fire water and air. From this triad comes the threecolumns of the. Sefirot and from them all the rest of creation. The. Teli. This is one of the most mysterious words in the. Sefer. Yetzirab. The term occurs neither in the. Bible nor in the. Talmud and there isconsiderable discussion as to its meaning232 S. EF. ER. YE. TZ. IR. AH. Figure 58 The constellations of. Draco and. Ursa. Minor accordingta. Ptolemy. The only place where we find a similar word is in a single reference to a weapon where. Jacob told. Esau. Take your instrumentsyour. Teli and your bow. Genesis 273 Some commentaries interpret the 7 i here to be a kind of sword and it is given this namebecause it hangs taah from ones side. Others say that it is aquiver in which the arrows are piled tala3The term however appears more suggestive of a kind of bola. This is a line with a ball at the end used to ensnare animals. It wouldbe called a. Teli because the ball hangs taah from the line. This isalso supported by the fact that the scripture clearly states that. Esauwas 10 trap tzad an animal. According to many. Kabbalists the. Teli mentioned here in. Sefer. Yetzirah is the imaginary axis around which the heavens rotate. It15 Sten as an imaginary line from which the celestial sphere hangs. Chapter. Six 233Figure 59 Draco. Based on a 4th century. Hebraic manuscriptvery much like a bola from its line. According to this the word. Teliתלי comes from the root 728 75n meaning to hang. Many authorities identify the. Jeli with the. Pole. Serpent. Nachash. Bareach mentioned in the verse. By. His spirit the heavens were calmed. His hand has pierced the. Pole. Serpent. Job2613 It is also mentioned in the verse. On that day with. Hisgreat harsh sword. God will visit and overcome the. Leviathan the. Pole. Serpent and the. Leviathan the. Coiled. Serpent and. He will killthe dragon of the sea. Isaiah 271This. Pole. Serpent which is identified with the. Leviathan maythen be seen as an imaginary creature from which the earth hangs. Thus in an ancient mystical. Midrash we find that the world hangsfrom a fin of the. Leviathan. The. Pole. Serpent is often associated with the constellation of. Draco. This is not surprising since. Draco is very close to the. North. Pole. Indeed around 4500 years ago. Thuban a star in. Dracos tailwas the pole star. There are however two imaginary poles in the sky. The first isthe celestial pole which is directly above the earths north pole. Thesecond is known as the ecliptic pole. This is the pole of the sphere ofwhich the ecliptic is the equator234 S. EF. ER. YE. TZ. IR. AH. Nes. Figure 60 The. Teli as the obliquity between equator and ecliptic. The ecliptic is the great circle of the celestial sphere traced bythe plane of the earths orbit around the sun we view the sun andstars as revolving around the earth we will notice that in the courseof the year at a given time each day the sun will occupy a slightlydifferent position in relation to the constellations and other stars. Inthis perspective the ecliptic is the annual path of the sun movingfrom west to east through the heavens. In describing the positions of the stars the ancients made use ofthe ecliptic pole rather than the celestial pole. In this system we findthat the constellation of. Draco actually surrounds the ecliptic pole. It also has stars in the sections of all the signs of the zodiac. It istherefore literally the. Pole. Serpent since it is the serpent that surrounds the ecliptic pole. See figures 58 and 59 on pages 232 and 233Since the. Pole. Serpent has stars in all the houses of the zodiacit 15 also seen 85 supporting them all. It is as if. Draco was at thetop of the celestial sphere and all the other stars were hanging fromit. As such. Draco is seen as the overseer and director of all the otherstars. Draco is therefore associated with the. Teli which as the. Sefer. Yetzirah states 63 is over the. Universe like a king on his throne. It is called the. Teli because all the other constellations hang faiahfrom it. In ancient times the. Teli in the form of. Draco was worshippedas an idolatrous deity. Rabbi. Isaac of. Acco also identifies it withthe ido. Baal mentioned in the. Bible. Many philosophical commentaries on. Sefer. Yetzirah as well asastronomical texts interpret the 7ei as being the inclination betweentwo celestial planes. In modern astronomy this is usually calied theobliquity and it usually denotes the inclination separating the ecliptic and the celestial equator which is the imaginary circle above theearths equator as shown in figure 60 In this sense the. Jeli is also. Chapter. Six 235oh aeiti hol בוטrenahoe pho דניס 7 py ppp ea מחוניסFigure 61 The. Teli as it appears in. Commentary af. Rabbi. Eliezer. Rokeach af. Wormes p 120often referred to as a dragon or fish. See figure 61 This is because ithas the shape of a fish wide in the center and coming to 2 point atboth ends. Hebrew astronomers also used the term. Jeli to denote the inclination of the orbit of a planet from the ecliptic particularly in thecase of the moon. There are two points where the orbit of a planet intersect theplane of the ecliptic. The point through which the planet passes fromthe south of the ecliptic plane to the north is called the ascendingnode while the other point is known as the descending node. Inmedieval astronomy the ascending node was often called thedragons head while the descending node was referred to as thedragons tail. With regard 10 the intersection points of the equatorand the ecliptic these are the two equinoxes. See figure 62 on page236 The vernal spring equinox is the head while the autumnalequinox is the tail of the dragon236 S. EF. ER. YE. TZ. IR. AH. Nodesa. Figure 62 The. Teli as the inclination of the orbit of a planet from theectiptic. The dragon whose head and tail form the two nodes is thenidentified as the. Teli. Most early. Hebrew writers refer to it by its. Arabic name. Al. Jazhar. Juzhar is a. Persian word meaning knotor node. Rabbi. Abraham. Abuiafia also identifies the. Teli with the celestial knots. Kesharim. He writes that the head of the. Teli denotesmerit while its tail signifies liability. Especially important are the lunar nodes since it is only at thesepoints that an eclipse either of the sun or the moon can occur. The. Teli can then be seen as the imaginary dragon swallowing the sun ormoon. Although the obliquity 1s often referred to as the. Teli it is questionable if this is the. Teli mentioned here by the. Sefer. Yetzirah. There is also a tradition that there are two. Telis or dragons onemale and the other female. These are identified as the two. Leviathans and are mentioned in the account of creation. God createdthe great dragons. Genesis 1212 According to the. Talmud the. Pole. Serpent mentioned by. Isaiah is the male dragon while the. Coiled. Serpent. Nachash. Akalkaion is the female. Some. Kabbalistsstate that the constellation of. Draco is the male. Pole. Serpent whilethe inclination of the ecliptic is the female. Coiled. Serpent. Thefemale therefore encompasses the male this being the mystery of afemale shall surround a male. Jeremiah 3122Other commentaries identify the. Teli with the. Milky. Way andsay that this is the. Pole. Serpent. According to this the. Teli wouldbe the axis of the galaxy rather than that of the celestial sphere. Inthe. Book of. Raziel however it appears that the. Milky. Way is calledthe. River. Dinur mentioned in. Daniel and not the. Teli. Another important opinion is that of the practical. Kabbalisis. They write that. Teli is actually a place under the firmament of. Vilon. Chapter. Six 237and that it is inhabited by humanoid beings which deport themselvesin holiness and purity like angels. The divine mysteries are revealedto these beings and they have the authority to reveal these things tomortal humans. Methods are also given whereby these beings can becontacted. While adhering to the view that the. Teli is the segment betweenthe ascending and descending nodes. Rabbi. Judah. Ha. Levi10681118 also writes that the. Teli alludes to the spiritual worldand to hidden mysteries which cannot be grasped. Rabbi. Abraham. Abulafia similarly writes that the knots of the. Teli are knots oflove and mystical union. The nodes of the. Teli are the points where two divergent orbitsmeet. The physical and spiritual worlds can also be looked upon as. Figure 63 The zodiac fram. Maaseh. Toviah p 40d238 S. EF. ER. YE. TZ. IR. AHtwo divergent orbits. The. Teli would then represent the nodes wherethe physical and spiritual meet. This picture is clarified through a. Talmudic example. The. Talmudpresenis a picture where the stormwind hangs taah between thetwo arms of. God like an amulet. This hanging can be identifiedwith the. Teli. As discussed earlier the stormwind saara. A refers tothe initiation into the prophetic or mystical experience. The twonodes of the. Teli are the spiritual points from which this amulethangs. The. Talmud furthermore states that the arms from which ithangs are the arms of the universe. As discussed earlier the armsof the universe denotes the twelve diagonal boundaries 52One of the most significant interpretations is that of the. Bahir. The. Bahir states. What is the. Teli. It is the likeness before the. Blessed. Holy. One. It is thus written. His locks are hanging altalimy. Song of. Songs 51 גThe link with this biblical verse is highly significant. In itsentirety the verse reads. His head is a treasure of fine gold. Hislocks are hanging black hke a raven. In both. Talmudic and. Kabbalistic traditions this verse has twointerpretations. First it relates to a vision of. God indicating thatwhen. He is visualized in battle. He is seen a young man with blackhair. The. Kabbalists say that this is. Zer. Anpin. Small. Face. Microprosopus the personification of the six. Sefirot from. Chesed to. Yesod. The second interpretation relates this verse to the. Torah. The. Talmud states that the hanging or piled hair relates to the fact thatevery letter of the. Torah contains piles and piles tefi telaim ofwisdom. Besides this the hanging hairs are said to relate to the linesupon which the letters of the. Torah are written. The. Torah which is spoken of here is not the ordinary written. Torah but the primeval. Torah which was written with black fireon white fire3 According to many. Kabbalists this primeval. Torahin itself is identified with. Zer. Anpin. In this picture each letter of the. Torah is seen as a hair in thebeard of. Zer. Anpin. These are not seen as simple hairs but as channels through which. Gods wisdom emanates from. His head. Thehead 15 the concealed wisdom of. God while the letters are its outward revelation. The portion of. Gods wisdom that we can comprehend bears the same relationship to. His true wisdom that the hairdoes to the brain. The brain is the center of all thought while thehair is essentially dead. There is a world of difference between thetwo yet all that we can comprehend is the hair. The verse says. His head is a treasure of fine gold. This refersto the unknowable divine. Intellect. Since all that we can comprehend. Chapter. Six 239is a hair the verse continues. His locks are hanging piled blacklike a raven. Even these hairs contain piles and piles telf telaimof wisdom. Still it is black like a raven. Even these hairs areblack and incomprehensible. Each of these hairs corresponds to apoint in the letters of the. Torah. Each letter contains piles andpiles of wisdom. These taltalim which mean hangings or piles thus refer tothe divine wisdom that is revealed. According to the. Midrash however they do not refer to the letters themselves but to the linessirtul upon which they are written. When one writes a physical. Torah one must first draw lines upon which to write the letters. These lines are not actually drawn with ink but are merely impressedinto the parchment with a sharp instrument. These almost invisiblelines represent the hanging of the hair the link between the letterand its spiritual root. From each hair in the divine beard of. Zer. Anpin there hangs auniverse. Each of these universes is also related to a letter in the. Torah. According to this the. Teli denotes the hair in the divinebeard from which our universe hangs. This is the axis aroundwhich the universe revolves. The. Teli aiso relates to the meditation on a letter. In this meditation one pictures the letters as written with black fire on white fire. One contemplates the letter concentrating on the near invisible lineupon which it is drawn. This line is seen as a hair in the divine beardfrom which the universe hangs. The scripture calls the hangings of the divine beard. Taltaiim. The. Zohar relates this to the word. Jalpiot which as the. Talmudteaches is the hill te to which all mouths piof turn. This hillis the mount upon which the. Temple was built which. Jacob calledthe gate of heaven. Genesis 2817 This. Tapiot is the tangiblelink between the physical and the spiritual. According to the. Kabbalists the same holds true of the. Teli. The. Cycle. The. Hebrew word for cycle here is. Galga. In a number of placesin the. Talmud this word is aiso used to denote the cycle of eventsin the world. Later 63 the. Gaga is depicted as the king overtime. This is because all time is defined by cyclic motion. The word. Gailgal also means sphere or circle. In some places in the. Talmud theword is used to denote the sphere of the zodiac240 S. EF. ER. YE. TZ. IR. AH. The. Sefer. Yetzirah 24 earlier stated that the 22 letters had tobe fixed in the. Galgal to produce the 231 Gates. The word. Gailgaltherefore also denotes the mystical array of the 22 letters. In this respect the. Jei denotes the almost invisible lines uponwhich the letters are written. The. Gaga is the circle in which theyare drawn. The. Sefer. Yetzirah also associated the mystical experience withthe whirlwind known as a. Sufah 16 It is significant that theprophet. Isaiah associates such a whirlwind with the. Gaigal saying. Like a sphere gagal before the whirlwind sufah. Isaiah 1713It is also associated with. Gods voice as in the verse. The voice of. Your thunder was in the sphere gagaf. Psalms 7719Most significantly the. Galga is also seen as being below the feetof the. Cherubim. God thus told an angel. Come to the innards ofthe. Galgal beneath the. Cherub. Ezekiel 102 This. Cherub isexplicitely identified with the. Chayot seen in. Ezekiels initial visionas he says. And the. Cherubim went up this is the. Chayah that. I sawon the river. Chebar. Ezekiel 1015 Eartier 13 we have also discussed how the. Cherubim serve as the focus of the mystical experience. The. Galga is therefore a cycle that lifts one up to the level ofthe. Chayot which are in the. Universe of. Yetzirah. The. Bahir states that the. Gaiga is the. Womb. In one sensethis is speaking of the. Gaigal as the cycle of time. The present is thewomb in which the future is born. As we have seen earlier 15 thedimension of time is seen as extending between akhmah and. Bina akhmah is the past while. Bina is the future. The presentis the interface between these two. Sefirot. Bina is the. Mother andthe. Gagal is. Her womb. An important cycle that we have discussed earlier 14 is the oscillation between akhmah and. Bina consciousness. The first initiationinto the spiritual domain comes through this exercise and hence as a. Galgal it is the entrance into the mysteries. In this sense the. Gaigal isthe womb from which one is reborn into a spiritual plane. The. Heart. The heart is seen as king over the soul 63 Of all parts in thebody it is the dominant one. The soul relates to the spiritual dimension. Thus when the. Sefer. Yetzirah speaks of the mystical experience it describes it as a running of the heart 18The. Hebrew word for heart is. Lev 25 and as mentioned earlier11 this is also the number 32 in. Hebrew. As the. Bahir states theheart represents the 32 Paths of. Wisdom. It is through these 32Chapter. Six 241paths that one ascends into the spiritual dimension. The. Book of. Raziel similarly states. Breath. Ruach emanates from the heart justlike the. Holy. Spirit. Ruach. Ha. Kodesh emanates from the. Throne of. Glory. The. Bahir also states that this. Heart is the scriptural. Heart ofheaven. The one place where this is mentioned is in the account of therevelation at. Sinai. You came close and you stood under the mountain and the mountain burned in fire until the heart of heaven darkness cloud and gloom. And. God spoke to you from out of thefire. Deuteronomy 41112From the context we see that the fire that reached to the heartof heaven was the fire associated with revelation from which. Godspoke. Such fire is the third step in the initiation of revelation as wefind in the case of. Ezekiels vision which was initiated with astormwind a great cloud and flashing fire. Ezektel 14 It wasonly in the fire that he visualized the. Chashmal. Similarly in. Elijahsvision the three steps were wind sound and fire 1 Kings191 112 In one place the. Midrash also relates this fire to the ladderin. Jacobs dream. This ladder is also the vehicle through which oneclimbs into the transcendental. The three steps mentioned by. Ezekiel also appear parallei thosetaught by the. Sefer. Yetzirah 11012 First comes. Breath. Ruachwhich can also be translated as wind which is the stormwind of. Ezekiel. Then comes water from. Breath which can be associatedwith the raincloud that he saw. The opaqueness of this cloud is similar to the mire and clay mentioned in. Sefer. Yetzirah. The third step is fire from water. This is the flashing fireseen by. Ezekiel. The. Sefer. Yetzirah says that out of this fire onedepicts. The throne of. Glory. Serafim. Ophanim and holy. Chayot112 Similarly after experiencing the fire. Ezekiel was able to visualize the. Chayot and the. Throne of. Glory. Tt 1s this fire of revelation that is satd to reach to the heart ofheaven. The heart is the king over the dimension of spirit and onetravels through this dimension by means of fire. This fire thereforereaches the heart. The. Heart represents the 32 paths on the. Treeof. Life. In this verse the scripture states that. God spoke out of the fire. Elsewhere however it says. You heard. His voice out of the midstof the darkness. Deuteronomy 520 But as the. Zohar states thefire mentioned here is the fire of darkness. It is the burning longing that comes from the total nullification of thought. This is alsoassociated with the black fire with which the primeval. Torah waswritten242 S. EF. ER. YE. TZ. IR. AH. In the. Kabbalah the word heaven is usually associated with. Zer. Anpin. The heart of heaven is therefore the heart of. Zer. Anpin. It is significant that the. Bahir relates the 7 ei to the hair on thehead while the. Gaga is related to the womb or belly. The. Heart isnaturally associated with the chest. Thus from these three we havethe head belly and chest the three parts of the body associated withthe. Three. Mothers. AM. Sh. The. Jeli associated with the head would then relate to the. Shin. The. Galgal associated with the belly would relate to the. Mem andthe. Heart to the. Alef. Out of the. Three. Mothers we derive the kingsover the. Universe. Year and. Soul. This results in the fivedimensional continuum being divided into space time and thespiritual. In another sense the. Teli is the axis representing the longitudinal angle. The. Galgal is the sphere representing the azimuthal angleor latitude. The. Heart is the radius or altitude. Thus these threekings represent the threedimensional in spherical coordinates. Thefivedimensional continuum can likewise be represented inhyperspherical coordinates. The. Kabbalists note that the initial letters of. T efi תלי Galgal. S153 and. Lev 95 spell out. Ta. Ge. L תנל This 15 in the verse. Mysoul will rejoice. Ja. Gel in my. God. Isaiah 6110 It is throughmeditation on these three elements that the soul can attain mysticalecstasy. This word also occurs in the verse. God 15 king let the earthrejoice. Ta. Gel. Psalms 971 This can be interpreted to say. Godis. King. Teii. Galgal. Lev is the earth indicating that these are thethree kings over. His creation as the. Sefer. Yetzirah later states 63These are the deep mystery as it is written. The mystery of anotherdo not reveal. JGa. Ly. Proverbs 259שלש אמות אמש אויר מים אש אש למעלה 2 6on למטה ואויר רוח חק מכריע בינתים וסימן לדבר האש נושא את המים מ דוממת ש שורקת אאויר רוח חק מכריע בינתיםChapter. Sic 243Three. Mothers. AM. Sh אמשAir water and fire. Fire is above water is belowand air of. Breath is the rulethat decides between them. And a sign of this thingis that fire supports water. Mem. Aums. Shin hissesand. Alef is the breath of airthat decides between them. This is essentially a repetition of 34 and 21Water and. Mem represent akhmah while fire and. Shindenote. Bina Since akhmah is usually considered to be above. Bina it is somewhat difficult to understand why fire is seen as beingabove water. The reason behind this however is related to the penetration of akhmah and. Bina into. Zer. Anpin. Microprosopus. The. Kabhbalists teach that. Yesod of akhmah penetrates down to. Yesodof. Zer. Anpin while. Yesod of. Bina only penetrates as far as the heart. Tiferet of. Zer. Anpin. Since. Bina ends in the heart it is often identified with this organ akhmah is clothed in. Bina and since. Bina ends in the heart it is there that akhmah is first revealed. The 32Paths are thus identified with the heart. Le. F which is. Bina butthey are also identified with akhmah. Thus even though fire is above and water is below still firesupports water. Wisdom may penetrate creation to a greater degreethan. Understanding and may be found in lower levels but still. Binab supports akhmah and is below it. This is reflected in thesounds of the. Mem and. Shin which represent these as states ofconsciousness. As discussed earlier on the basis of the. Bahir the. Tei is identified with the head the. Gaga with the belly and the. Heart with thechest. Thus the 7 i relates to. Shin and fire the. Gagal to. Mem andwater and the. Heart to. Alef and air. What we therefore discover isthat space is related to fire time to water and spirit to airתלי בעולם כמלך על wos גלגל בשנה כמלך 3 6במדינה לב בנפש כמלך במלחמה 244 S. EF. ER. YE. TZ. IR. AH. The. Teli in the. Universe is like a king on his throne. The. Cycle in the. Year is like a king in the province. The. Heart in the. Soul is like a king in war. The. Teli in the. Universe. The word king always alludes to the. Sefirah of. Malkhut. Kingship. It denotes the interaction between a ruler and his subjects. When we speak of an entity as a king it is an indication that it isinteracting with something that is below it. The. Teli is the king over the. Universe that is over the domainof space. It is seen as a king on his throne. Although the. Teli interacts with space 11 does not become part of it. We can see this in two ways. First of all we can take the viewthat the. Tei is the axis around which the universe revolves. In circular motion around an axis everything moves but the axis itself. Theaxis is the focus of the motion but does not partake in it. Similartythe. Jeli is king over space but does not become part of it. The same is true if we view the. Teli as the link between the spiritual and the physical. In this respect also the spiritual does not enterinto the physical. As discussed earlier 1412 a. Throne always involves a concept of lowering and concern. The 7 i thus represents the spiritualbeing lowered so as to interact with the physical. Even though a king sitting on his throne may not come betweenhis subjects he is still highly affected by them. The spiritual is similarly affected by the physical. The. Cycle in the. Year. Unlike the axis the cycle not only defines time but also becomespart of time. The cycle cannot stand still in time but must include itselfwithin the flow of time. Hence it is like a king in the province. That which defines space can remain aloof from space. Thatwhich defines time on the other hand cannot remain apart from it. In human terms it is the mind that provides a perception of bothspace and time. You can stand in one place and perceive a large portion of space. Like the 162 you can perceive large areas of space andstill remain aloof from them. You do not actually have to be in aportion of space in order to perceive it. This is not true of time. You can only perceive the time in whichyou exist. You may perceive the past in memory or the future in the. Chapter. Six 245imagination but direct perception only exists in the present. You canperceive space at a distance but time only when in proximity to it. Since no one can perceive the future you cannot know what youwill do later. It is due to this fact that you can have free will in thepresent. Thus it is this basic difference between space and time thatallows freedom of action. The. Heart in the. Soul. The different spacial points as well as past and future invoiveend points in their respective continua. Still they do not representopposites. In the spiritual dimension on the other hand the two endpoints are good and evil and these are diametrical opposites. Since the heart is the midpoint between these opposites it is seenas the site of battle between good and evil. The. Talmud thereforeidentifies the heart as the scene of the battle between the. Good. Urge. Yetzer. Tov and the. Evil. Urge. Yetzer. Ha. Raגם את זה לעומת זה עשה אלהים טוב לעומת 4 6רע רע לעומת טוב טוב מטוב רע מרע הטוב מבחין את הרע והרע מבחין את הטוב טובה שמורהלטוביס ודרעה שמורה לרעיםAlso. God made one opposite the other. Ecclesiastes 714Good opposite evil. Evil apposite good. Good fram good. Evil from evil. Good defines evil. And evil defines good. Good is kept for the good ones. And evil is kept for the evil ones. One opposite the other. This speaks of the heart which is like a king in battle. The twoextremes on the spiritual axisgood and evilare actual opposites. Like light and darkness the two cannot coexist246 S. EF. ER. YE. TZ. IR. AH. Good from good. As discussed earlier 15 good is the point on this axis that isclosest to. God. Evil is the side that is furthest from. Him. All goodcomes from the side of good while all evil comes from the other side. Good defines evil. The. Zohar explains that light can only be recognized because ofthe existence of darkness. If there were no darkness light would bean integral part of the environment and such an integral part cannotbe sensed. Thus for example we cannot sense the air since it is anintegral part of our normal environment. Since air is always presentthere is no need for us to have senses to detect its presence orabsence. Similarly if light were always present without being dividedinto shades and colors we could not see anything with it. Every shadeor color involves some absorbtion of light and hence a degree ofdarkness. In a similar manner good can only be recognized because of theexistence of evil. If evil did not exist then we would not have anyfree choice whatever. We would be like mere puppets or robots. It isonly because of the existence of good and evil that free will can existwhere we can choose between them. Conversely it is only as a resultof free will that good and evil can be recognized and defined. Good is kept for the good ones. The dimension of good and evil not only serves to define theseconcepts but also serves to reward them. It is taught that. God created the world in order to bestow good to the world. But what gooddoes. He offer. First of all we must realize that any good that. God gives mustbe the ultimate good that. His creation can accept. The. Psalmist said. How great is. Your good stored up for those who fear. You. Psalms3120 Our sages interpret this to say that. God bestows good in thegreatest possible abundance. In another place they teach us thatthis verse means that. God is telling us. You according to yourstrength and. Me according to. Mine. In other words. God gives usthe greatest good that we can possibly accept. But what is this ultimate good. What 15 the greatest possiblegood that. God can bestow. Chapter. Six 247If we think about it the answer is really quite simple. The greatest possible good is. God. Himself. There is no other ultimate truegood. The. Psalmist thus said have no good but. You. Psalms162 In the. Talmud. Rabbi. Acha interprets this to mean that no trucgood exists in the world except that of. God. Himself. The ultimate good is therefore 10 partake of. God and it is thisgood that. He planned to give the world. He would create a worldwhere creatures ultimately could partake of. His essence. The. Psalmistsings of this. Taste and see that. God is good happy is the man whofinds refuge in. Him. Psalms 349God therefore created the world in such a way that we coulddraw close to. Him and partake of. His essence. Of course we are notspeaking of physical closeness but of spiritual closeness. Such closeness involves the knowledge and understanding of. God as well asresembling. Him to the greatest degree possible. Here again we hear this in the words of the. Psalmist. But forme the nearness of. God is good. I have made. God my refuge that. I may tell of. His works. Psalms 7328 The. Psalmist is teaching usthat his ultimate good is nearness 10 God. This nearness involvestelling of. His worksthat is a deep knowledge and perception ofthe. Divine. The ultimate good that. God offers is therefore the opportunityto perceive. Him. In one place our sages thus teach us that. God created the world in order that men may know. Him. This ts not a separate reason but the way in which. He bestows. His good upon us. God thus told us through. His prophet. I am your. God 1 teach youfor your good. Isaiah 4817 The. Psalmist expresses the same ideawhen he says. You are good and. You do good teach me. Yourdecrees. Psalms 1 1968To know. God and understand. Him in any way is to have a deepawe and dread of. His. Majesty. All true wisdom is that of. God. Butsuch wisdom and knowledge imply the fear and reverence of. God. The. Psalmist thus said. The beginning of. Wisdom is the fear of. God. Psalms 11110 Solomon expressed the same idea when hesaid. The fear of. God is the beginning of. Knowledge. Proverbs17We can therefore say that the ultimate goal of creation is that weshould come close to. God and therefore both know and fear. Him. Again we hear the words of. Solomon. Whatever. God does shall beforever. God has made it so that man should fear. Him. Ecclesiastes 314 The. Talmud comments on this saying that the world wascreated for the fear of. God. This is mans true purpose in the worldas we find again. The sum of the matter when all has been heard. Fear. God and keep. His commandments for this is all of man. Eccle248 S. EF. ER. YE. TZ. IR. AHsiastes 1213 In the. Talmud. Rabbi. Elazar comments on this andsays. Solomon is teaching us that ali the world was created for thefear of. God. When our sages say that the world was created for the fear of. God they are not contradicting the teaching that it was created as avehicle for. His good. What they are doing is expressing what thisgood ultimately is 11 is a knowledge of. God that is most perfectlyexpressed by the reverence and awe that we call the fear of. God. The ultimate place where we will be worthy of this vision andperception will be in what we call. Olam. Ha. Bah. The. Future. Worldor the. World to. Come 11 is a world of absolute life and goodness. Itis of the vision of the. World to. Come that the. Psalmist is speakingof when he says. I believe that. I will gaze upon. God in the land ofthe living. Psalms 2713 This land of the living is the. Future. World. It is this future world that is the goal of all creation. Our sagesthus teach us. This world is like an antechamber before the. Worldto. Come. Prepare yourself in the antechamber before you enter thepalace3Since this. Future. World is the ultimate goal of creation it is alsothe place of ultimate good. In the language of the. Talmud it is calledthe. World where all is good. It is a good that surpasses anythingthat this world may possibly have to offer. This is what our sagesmean when they say. One moment of delight in the. Future. Worldis more than all the good of this world. We can obtain some idea of what this. Future. World will be likefrom a common saying of. Rav quoted in the. Talmud. He said. Inthe. Future. World there will be no eating drinking childbearing orbusiness. Neither will there be jealousy hatred or strife. The righteous will sit with their crowns on their heads delighting in the radiance of the. Divine. Presence. Our sages teach ws that this radiance of the. Divine. Presenceis a perception of the. Divine. In the. Future. World we will perceiveand comprehend. God in the greatest degree possible. This perception of. God in the. Future. World is totally beyondour present grasp. That of the least of us will pale the achievementsof the greatest sages in this world 51111 of course t will be impossibleto perceive. God in. His entirety. This is impossible for any beingother than. God. Himself. Although incomparable te anything in thislife our perception will still be less than a drop in an infinite ocean. Nevertheless it will far exceed anything possible in this world. In order that we may approach. Him. God created a dimensionof nearness to. His being. By moving through this dimension we areable to come closer and closer to. God even though we can neveractually reach. Him. This dimension is what we call the spiritual. Chapter. Six 249world. Our sages call the highest spiritual world. Aizifutthe. Worldof. Nearness. All the spiritual worlds were created as vehicles throughwhich we may draw near to. God. In a sense they serve as a filterallowing us to draw near and still not be obliterated by. His infinite. Light. In a number of places our sages speak of these worlds as the. Celestial. Treasuries. Thus. Israel sings to. God. The. King will bringme into. His chamber. Song of. Songs 14 The sages comment that. God will bring the righteous into. His celestial chambers and allowthem to probe the treasuries on high. This is also the meaning of the light that was made on the firstday of creation. Our sages teach us that it was not mere physical lightbut a wonderous light with which one could see from one end of theuniverse to the other. This was the light of perception shining inall the spiritual worlds with which one could experience this visionof. God. Our sages thus continue. God set this light aside for therighteous in the. World to. Come. This is the light of perception with which we will partake of the. Divinethe radiance of the. Divine. Presence. Elihu was speakingof this when he told. Job that. God will turn back his soul fromdestruction and illuminate him in the light of life. Job 3330 Salomon informs us that this light is the source of eternal life when hesays. In the light of the. Kings face is life. Proverbs 1615Gods ultimate goal in creation was therefore the. World to. Come where man could perceive a vision of. God. Not. God. Himselfof course but a vision. Perhaps through many filters but still avision of. God. The. Psalmist sings of this vision. In righteousness. Iwill see. Your face when. I awake. I will be satiated with a vision of. You. Psalms 1715 The. Psalmist is speaking of the time when hewill awake to the delights of the. Future. World. Our sages commenton this verse. God will satisfy the righteous with a vision of the. Divine תפשThe bliss of the. Future. World will be endless. In. His endlessgoodness. God will give us a world of good without end. The. Psalmistis speaking of this when he exclaims. In. Your presence is fullness ofjoy in. Your right hand is bliss forever. Psalms 1611Of course everything about this. Future. World is totally beyondour powers of description. Even the visions of the greatest prophetswill pale in comparison. It is something that no human mind can possibly imagine in this life. It cannot come through human understanding but only as a gift from. God and when. He gives it we wiil understand. The prophet therefore says when speaking of the. World to. Come. Never has the ear heard itno eye has seen itother than. Ged. That which. He will do for those who hope in. Him. Isaiah643250 S. EF. ER. YE. TZ. IR. AH. This good is not given as a reward but as a direct result of apersons binding himself to good. A person attains that to which heattaches himself6 5 שלשה כל אחד לברו עומד אחד מזכה ואחר מחייב ואחד מכריע בינתים שבעה שלשהשלשה ואחד חק מכריע בינתים ושנים עשר noעומרין במלחמה שלשה אוהביס שלשה שונאיםשלשה מחיים ושלשה ממיתים שלשה אוהבים הלבשלשה שונאים הכבד והמרה והלשון שלשה omenמחיים שני נקבי האף והטחול ושלשה ממיתים שניוהפה ואל מלך נאמן מושל בכולס ממעון קרשוהנקביםעד עדי עד אחר על גבי שלשה שלשה על גבישבעה על גבי שנים עשר וכלם אדוקים זה בזהשבעהThree. Each one stands aloneone acts as advocateone acts as accuserand one decides between them. Seven. Three opposite threeand one is the rule deciding between them. Twelve stand in war. Three lovethree. Aatethree give lifeand three kill. Three love the heart and the ears. Three hate the liver the gall and the tongue. Three give life the two nostrils and the spleen. Three kill the two orifices and the mouth. And. God faithful. King rules over them allfrom. His holy habitationuntil eternity of eternities. One on threethree on sevenseven on twelve. And ail are bound one to another. Chapter. Six 21One acts as an advocate. See 21 and 31Seven three opposite three. The sequence three seven twelve can be defined in a numberof ways. One which we have discussed earlier 12 involved thelines connecting the. Sefirot. However there is another importantsequence that also yields these numbers. This second sequence can also be expressed in a number of ways. The most obvious involves the first three regular polygons. The simplest polygon the triangle has three points. When inscribed in asquare one then has seven points. Finally when both are inscribedin a pentagon there are a total of twelve points. See figure 64 on page252 On a mote sophisticated level this sequence can be representedby 8 triangle a tetrahedron and a hypertetrahedron. Another significant sequence that yields exactly the same resultis that of truncated triangles. See figure 65 on page 252Section. A figure 65 consists of three points. Here the one tothe right is the advocate the one to the left is the accuser and themiddle point is the deciding one. This is the concept of thesis antithesis and synthesis discussed earlier 21Figure 66 on page 253 consists of seven points in a truncatedtnangle. This can be divided into two triangles each representing theoriginal triad and a center point in the middle. In the top section offigure 66 we can clearly see seven distinct steps from right to left. We also have twelve points in a truncated triangle shown in bothfigures 65 and 66 Here there are no longer seven distinct steps sincethree are duplicated in the top and bottom lines. The three on topare the ones that give life while the three on the bottom are the threethat kill. The triangle to the right represents love while that to theleft are the three who hate. See section. B in figure 66Hate can also be represented in this diagram by a large invertedtriangle. It is hate because the three points are separated. The smallerinner triangle where the points are not separated then representslove. The two triangles to the right and left in figure 66 are then lifeand death. And. God faithful. King. The expression here is exactly the same used in 15 The. Hebrewword. Maon for habitation has also been explained there252 S. EF. ER. YE. TZ. IR. AHgx. Figure 64 The sequence of polygons. Three o. O 0 8 0 o. Oo o. Ooooo aoo o. OTwelve 0 0 00Oo 0 6 0 6General formula n n 2Figure 65 The sequence of truncated triangles. Chapter. Six 253win. ES. AW. AFigure 66 A. Three opposite three and one is the rule deciding bemeen them. B Twelve stand in war. Three love three hate three givelife and three kill. Ten three on seven. B 8Twentytwothree on sevenseven on twelve 6Figure 67 Three. A become three on seven. B which becomes sevenon twelve. C The general formula here is an 1 n 86One on three. The. One is the ineffable which is not counted in the sequence. Three on seven. When the truncated triangle of three is placed on that of sevenone has 8 truncated pyramid containing ten points. These representthe. Ten. Sefirot. See figure 6724 S. EF. ER. YE. TZ. IR. AH. When this in turn is placed on the truncated triangle containingtwelve points this yields a truncated pyramid with 22 points. Theserepresent the 22 letters of the alphabetאלו הם עשרים ושתים אותיות שבהן חקק אהיה 6יה יהוה אלהים אלהים יהוה יהוה צבאות אלהים צבאות אל שדי יהוה אדני ועשה מהם שלשהספרים וברא מהם את כל עולמו וצר ona את כלהיצור ואת כל העתיר לעורThese are the twentytwo letterswith which. Ehyeh. Yah. YH. VH. Elohim. YH. VH. YH. VH. Tzavaot. Elohim. Tzavaot. El. Shaddai. YH. VH. Adonoy. And with them. He made three. Booksand with them. He created. His. Universeand. He formed with them all that was ever formedand all that ever will be formed. This is very similar to 11 The ten divine names here representthe. Ten. Sefirot in descending order. See. Table 55Table 55 The ten divine names. Ehyeh. I Will. Be. Yah. YH. VH pronounced. Elohim. YH. VH. Tzavaot. Lord of. Hosts. Elohim. Tzavaot. God of. Hosts. El. Shaddai. Almighty. God. YH. VH. Adonoy. Chapter. Six 255כשבא אברהם אבינו עה הביט וראה והבין 7 6וחקר וחקק וחצב ועלתה בירו הבריאה שנאמרואת הנפש אשר עשו בחרן מיד נגלה עליו אדון הכליתברך שמו לער והושיבו בחיקו pen על ראשווקראו אברהם אוהבי וכרת ברית לו ולזרעו עד עולםשנאמר והאמין בה ויחשבה לו צדקה וכרת לו בריתבין עשר אצבעות ידיו והוא ברית הלשון ובין עשראצבעות רגליו והוא ברית המילה וקשר עשריםושתים אותיות התודה כלשונו וגילה לו את סודומשכן במים דלקן באש רעשן ברוח בערן בשבעהנהגן בשנים עשר מזלותAnd when. Abraham our father may he rest in peacelooked saw understood probedengraved and carved. He was successful in creationas it is written. And the souls that they made in. Haran. Genesis125immediately there was revealed to him the. Master of allmay. His name be blessed forever. He placed him in. His bosam and kissed him on his headand. He called him. Abraham my beloved. Isaiah 418He made a covenant with himand with his children after him foreveras it is written. And he believed in. God and. He consideredand. He considered it righteousness. Genesis 156He made with him a covenantbetween the ten fingers of his hands this is the covenant of the tongueand between the ten toes of his feet this is the covenant of circumcision. And. He bound the 22 letters of the. Torah to his tongueand. He revealed to him. His mystery. He drew them in water. He flamed them with fire. He agitated them with. Breath. He burned them with the seven planets. He directed them with the twelve constellations256 S. EF. ER. YE. TZ. IR. AH. And when. Abraham our father. It is from here that a tradition ts derived linking. Abraham to the. Sefer. Yetzirah. He drew them in water. This indicates that the symbolism of water and fire discussedearlier 11112 also relate 10 meditative techniques. AP. PE. ND. IX 1Other. Versions of the. Sefer. Yetzirahne. HE. SH. OR. T V. ER. SI. ON 7Oe ee אי cca nes oe cone are hose ל by ee. Deh. Appendix 1 261 Chapter 11 With 32 wondrous paths of. Wisdom engrave. Yah the. Lord of. Hosts. God of. Israel the. Living. God. King of the universe. Almighty. God merciful and gracious. High and. Exalted dwelling in eternitywhose name is. Holy and create. His universe with three books withtext. Sepher with number. Sephar and with communication. Sippur2 Ten. Sefirot of. Nothingness plus twentytwo foundation letters. Three. Mothers. Seven. Doubles and. Twelve. Elementals3 Ten. Sefirot of. Nothingness. The number of the ten fingers fiveopposite five with a single covenant precisely in the middle like thecircumcision of the tongue and the circumcision of the membrum4 Ten. Sefirot of. Nothingness. Ten and not nine ten and not eleven. Understand with. Wisdom and be wise with. Understanding. Examinewith them and probe from them make a thing stand on its essenceand make the. Creator sit on. His base5 Ten. Sefirot of. Nothingness. Their measure is ten which have noend. A depth of beginning a depth of end a depth of good a depthof evil a depth above a depth below a depth east a depth west adepth north a depth south. The singular. Master. God faithful. Kingdominates them all from. His hely dwelling until eternity ofeternities6 Ten. Sefirot of. Nothingness. Their vision is like the appearanceof lightning their limit has no end. His. Word in them is runningand returning. They rush to. His saying like a whirlwind and before. His throne they prostrate themselves7 Ten. Sefirot of. Nothingness. Their end is imbedded in their beginning and their beginning in their end like a flame in a burning coal. For the. Master is singular. He has no second. And before. One whatdo you count8Ten. Sefirot of. Nothingness. Bridle your mouth from speaking andyour heart from thinking. And if your heart runs return to the placeas it is written. The. Chayot running and returning. Ezekiel 114Regarding this a covenant was made9 Ten. Sefirot of. Nothingness. One is the. Breath of the. Living. Godblessed and benedicted be the. Name of the. Life of worlds. Voice. Breath and. Speech. This is the. Holy. Breath. Ruach. Ha. Kodesh262 S. EF. ER. YE. TZ. IR. AH10 Two. Breath from. Breath. With it engrave and carve twentytwofoundation lettersthree. Mothers seven. Doubles and twelve. Elementalsand one. Breath is from them11 Three. Water from. Breath. With it engrave and carve chaos andvoid mire and clay. Engrave them like a garden plot carve them likea wall cover them like a ceiling12 Four. Fire from water. With it engrave and carve the. Throne of. Glory. Seraphim. Ophanim holy. Chayot and. Ministering. Angels. From the three establish. His dwelling as 11 is written. He makes. Hisangels of breaths. His ministers from flaming fire. Psalms 104413 Five. With three of the simple letters seal above. Choose threeand place them in. His great. Name. YH. V With them seal the sixextremities. Face upward and seal it with. YH. VSix. Seal below. Face downward and seal it with. YV. HSeven. Seal east. Face straight ahead and seal it with. HY. VEight. Seal west. Face backward and seal it with. HV. YNine. Seal south. Face to the right and seal it with. VY. HTen. Seal north. Face to the left and seal it with. VH. Y14 These are the. Ten. Sefirot of. Nothingness. One is the. Breath ofthe. Living. God. Breath from. Breath. Water from. Breath. Firefrom water and the extremities up down east west north andsouth. Chapter 21 Twentytwo foundation letters three. Mothers seven. Doubles andtwelve. Elementals. The three. Mothers. AM. Sh their foundation is thepan of merit the pan of liability and the tongue of decree decidingbetween them2 Twentytwo letters. Engrave them carve them weigh them permute them and transform them and with them depict the soul of allthat was formed and all that will be formed in the future3 Twentytwo foundation letters. They are engraved with voicecarved with breath and placed in the mouth in five places. AC. HH. OB. VM. P G. YK. Q D. TL. NTh. ZS. Sh. RTz4 Twentytwo foundation letters. They are set in a circle as 231Gates. The circle rotates back and forth. And this is a sign. There is. Appendix. I 263no good higher than delight. ON. G and there is no evil lower thanplague. NG. O5 How. Weigh them and transpose them. Alef with each one andeach one with. Alef. Bet with each one and each one with. Bet. Theyrepeat in a cycle. Therefore everything formed and everything spoken emanates in one name6 Form substance out of chaos and make nonexistence into existence. Carve great pillars out of air that cannot be grasped. This isthe sign. One foresees transposes and makes all creation and allwords with one. Name. And a sign of this. Twentytwo objects in asingle body. Chapter 31 Three. Mothers. AM. Sh. Their foundation is the pan of liability thepan of merit and the tongue of decree deciding between them2 Three mothers. AM. Sh. A great mystical concealed secret sealedwith six rings. And from it emanate fire and water separating themselves as male and female. Three. Mothers. AM. Sh are their foundation and from them are born the. Fathers from which everything wascreated3 Three. Mothers. AM. Sh in the. Universe are air water and fire. Heaven was created from fire earth was created from water and theair decides between the fire and the water4 Three mothers. AM. Sh in the. Year are fire water and breath. Thehot is created from fire the cold is created from water and the temperate from breath decides between them. Three. Mothers. AM. Sh in the. Soul are fire water and breath. The head is created from fire the belly is created from water andthe chest created from breath decides between them5 Three. Mother. AM. Sh. Engrave them carve them permute themand with them seal three. Mothers in the. Universe three. Mothers inthe. Year and three. Mothers in the. Soul male and female6 Make. Alef king over breath bind a crown to it and combine onewith another. And with them seal air in the. Universe the temperatein the. Year and the chest in the. Soul the male with. AM. Sh and thefemale with. ASh. M7 Make. Mem king over water bind a crown to 11 and combine onewith another. And with them seal earth in the. Universe the cold in264 S. EF. ER. YE. TZ. IR. AHthe. Year and the belly in the. Soul the male with. MA. Sh and thefemale with. MSh. A8 Make. Shin king over fire bind a crown to it and combine onewith another. And with them seal heaven in the. Universe the hot inthe. Year and the head in the soul the male with. Sh. AM and thefemale with. Sh. MA. Chapter 41 Seven. Doubles. BG. D K. PR. T Their foundation is life peace wisdom wealth grace seed dominance. Each has two sounds. BBh. GGh. DDh. KKh. PPh. RRh. TTh. A structure of soft andhard a structure of strong and weak double because they are transposes. The transpose of life is death the transpose of peace is evilthe transpose of wisdom is folly the transpose of wealth is povertythe transpose of grace is ugliness the transpose of seed is desolationthe transpose of dominance is subjugation2 Seven. Doubles. BG. D K. PR. T Seven and not six seven and noteight. Examine with them and probe from them make each thingstand on its essence and make the. Creator sit on. His base3 Seven. Doubles. BG. D K. PR. T parallel the seven extremities. Theseare the six extremities up down east west north south. And the. Holy. Palace precisely in the middle upholds them all4 Seven. Doubles. BG. D K. PR. T Engrave them carve them combinethem as planets in the. Universe days in the. Year and gates in the. Soul. From them engrave seven firmaments seven earths sevenweeks. Seven is therefore beloved under all the heavens5 How. Make. Bet king over life bind a crown to it and with itdepict. Saturn in the. Universe. Sunday in the. Year and the right eyein the. Soul6 Make. Gimel king bind 2 crown to 11 and with 11 depict. Jupiterin the. Liniverse. Monday in the. Year and the left eye in the. Soul7 Make. Dalet king bind a crown to it and with it depict. Mars inthe. Universe. Tuesday in the. Year and the right ear in the. Soul8 Make. Kaf king bind a crown to it and with it depict the. Sun inthe. Universe. Wednesday in the. Year and the left ear in the. Soul. Appendix 1 2659 Make. Peh king bind a crown to it and with it depict. Venus inthe. Universe. Thursday in the. Year and the right nostril in the. Soul10 Make. Resh king bind a crown to it and with it depict. Mercuryin the. Universe. Friday in the. Year and the left nostri in the. Soul11 Make. Tav king bind a crown to it and with it depict the. Moonin the. Universe the. Sabbath in the. Year and the mouth in the. Soul12 The. Seven. Doubles how does one permute them. Two stonesbuild two houses three build six houses four build 24 houses fivebuild 120 houses six build 720 houses and seven build 5040 houses. From there on go out and calculate that which the mouth cannotspeak and the ear cannot hear. These are the seven planets in the. Universe. The. Sun. Venus. Mercury the. Moon. Saturn. Jupiter. Mars. These are the seven daysin the. Year. The seven days of creation. And the. Seven gates in the. Soul are the two eyes the two ears the two nostrils and the mouth. And with them were engraved the seven firmaments the sevenearths the seven hours. Seven is therefore beloved for every desireunder heaven. Chapter 51 Twelve. Elementals. HV 2Ch. TY. LN. SO. Tz. Q Their foundation issight hearing smell speech taste coition action motion angerlaughter thought and sleep. Their measure is the twelve diagonalboundaries the northeast boundary the southeast boundary theuppereast boundary the lowereast boundary the uppernorthboundary the lowernorth boundary the southwest boundary thenorthwest boundary the upperwest boundary the lowerwestboundary the uppersouth boundary the lowersouth boundary. They continually spread for ever and ever. They are the. Arms of the. Universe2 Twelve. Elementals. HV. ZCh. TY. LN. SO. Tz. Q Engrave them carvethem weigh them permute them transpose them and with themdepict the twelve constellations in the. Univese. Anes. Taurus. Gemini. Cancer. Leo. Virgo. Libra. Scorpio. Sagittarius. Capricorn. Aquarius and. Pisces the twelve months in the. Year. Nissan lyar. Sivan. Tamuz. Av. Elul. Tishrei. Marcheshvan. Kislev. Tevet. Shevat. Adar and the twelve directors in the. Soul two hands two feet266 S. EF. ER. YE. TZ. IR. AHtwo kidneys the spleen the liver the gall bladder the. Aemsess thekiva and the. Aorkeban. How does one permute them. Make. Heh king bind a crown toit and with it depict. Aries in the. Univese. Nissan in the. Year andthe right hand in the soul male and female. Make. Vav king bind a crown to it and with it depict. Taurusin the. Universe lyar in the. Year and the left hand in the. Soul. Make. Zayin king bind a crown to it and with it depict. Geminiin the. Universe. Sivan in the. Year and the right foot in the. Soul. Make. Chet king bind a crown to it and with it depict. Cancerin the. Universe. Tamuz in the. Year and the left foot in the. Soul. Make. Tet king bind a crown to it and with it depict. Leo in the. Universe. Av in the. Year and the right kidney in the soul. Make. Yud king bind a crown to it and with it depict. Virgo inthe. Universe. Elul in the. Year and the left kidney in the. Soul. Make. Lamed king bind a crown to it and with it depict. Librain the. Universe. Tishrei in the. Year and the liver in the. Soul. Make. Nun king bind a crown to it and with it depict. Scorpioin the. Universe. Marcheshvan in the. Year and the spleen in the. Soul. Make. Samekh king bind a crown to it and with it depict. Sagittarius in the. Universe. Kislev in the. Year and the gall bladder in the. Soul. Make. Eyin king bind a crown to it and with it depict. Capricornin the. Universe. Tevet in the. Year and the. Aemsess in the. Soul. Make. Tzadi king bind a crown to it and with it depict. Aquariusin the. Universe. Shevat in the. Year and the kivah in the. Soul. Make. Kuf king bind a crown to it and with it depict. Pisces inthe. Universe. Adar in the. Year and the korkeban in the. Soul3 Three. Mothers which are three. Fathers from which emanate firebreath and water. Three. Mothers seven. Doubles and. Twelve. Elementais4 These are the twentytwo letters which were founded by the. Blessed. Holy. One. Yah. YH. VH of. Hosts. God of. Israei the. Living. God high and exalted dwelling in eternity whose name is. Holyexalted and holy is. He. Chapter 61 Three are the. Fathers and their offspring seven are the planetsand their host and twelve are the diagonal boundaries. And the proofof this true witnesses are the. Universe the. Year and the. Soul. He. Appendix 1 267decreed. Twelve. Ten. Seven and. Three and. He appointed them inthe. Teli the. Cycle and the. Heart. The three are fire water andbreath fire above water below and breath the decree that decidesbetween them. A sign of this is that fire upholds water. Mem hums. Shin hisses and. Alef is the decree that decidesbetween them2 The. Teli in the. Universe is like a king on his throne the. Cycle inthe. Year is like a king in the province the. Heart in the. Soul is likea king in battle. Also every desire one opposite the other was made by. God. Ecclesiastes 714 Good opposite evil good from good evil fromevil. Good makes evil recognizable and evil makes good recognizable. Good makes evil recognizable and evil makes good recognizable. Good is kept for the good and evil is kept for the wicked3 Three each one stands alone. Seven are divided three oppositethree with a decree deciding between them. Twelve stand in warthree who love three who hate three who give life and three whokill. The three who love are the heart the ears and the mouth thethree who hate are the liver the gall bladder and the tongue. And. God the faithful. King dominates them all. One over three three overseven seven over twelve and all of them are bound one toanother4 And when. Abraham our father gazed he looked saw delvedunderstood engraved carved permuted and depicted and he wassuccessful. And the. Master of all. Blessed be. He revealed. Himself tohim and took him in. His bosom kissed him on the head and calledhim. My beloved. He made a covenant with him between the tentoes of his feetthis is the covenant of circumcisionand betweenthe ten fingers of his handsthis is the covenant of the tongue. Hebound the twentytwo letters to his tongue and revealed their foundation. He drew them in water burned them in fire agitated them withbreath. He ignited them with the seven planets and directed themwith the twelve constellations. TH. E L. ON. G V. ER. SI. ON. Appendix 1 271 Chapter 11 With thirtytwo mystical paths of. Wisdom engraved. Yah. YH. VHof. Hosts. God of. Israel the. Living. God. God. Almighty high andexalted dwelling in eternity on high and. His name is. Holy and. Hecreated. His universe with three books with text with number andwith communication. They are. Ten. Sefirot of. Nothingness andtwentytwo foundation letters2 Ten. Sefirot like the number of ten fingers five opposite five. Thesingular covenant is directly in the middle like the circumcision ofthe tongue in the mouth and like the circumcision of themembrum3 Ten. Sefirat of. Nothingness. Ten and not nine ten and not eleven. Understand with. Wisdom and probe with. Understanding. Discernwith them and probe from them. Make a thing stand on its essenceand make the. Creator sit on. His base for. He alone is the. Formerand. Creator and there is none besides. Him. And. His measure is tenand they have no end4 Ten. Sefirot of. Nothingness. Bridle your heart from thinking bridleyour mouth from speaking. And if your heart runs return to theplace as it is written. And the. Chayot running and returning. Regarding this a covenant has been made5 Ten. Sefirot of. Nothingness. Their end is imbedded in their beginning and their beginning in their end like a flame bound to a burning coal. Know think and depict that the. Master is unitary and the. Creator is. One and. He has no second. And before. One what do youcount6 Ten. Sefirot of. Nothingness. Their measure is ten which have noend. A depth of beginning and a depth of end a depth of good anda depth of evil a depth of above and a depth of below a depth ofeast and a depth of west a depth of north and a depth of south. Theunique. Master. God faithful. King dominates them all from. His holydwelling until eternity of eternities7 Ten. Sefirot of. Nothingness. Their vision is like the appearance oflightning and their limit has no end. They speak of them as runningand returning they pursue. His word like a whirlwind and before. His throne they prostrate themselves8 Ten. Sefirot of. Nothingness and twentytwo foundation letters. Three. Mothers seven. Doubles and twelve. Elementals and. Breath isin each of them272 S. EF. ER. YE. TZ. IR. AH9 Ten. Sefirot of. Nothingness. One is the. Breath of the. Living. God. His throne is established from eternity blessed be the name of the. Life of. Worlds constantly forever and ever. Voice. Breath and. Speech. Speech is the. Holy. Breath. Ruach. Ha. Kodesh. Its inceptionhas no beginning and its termination has no end10 Ten. Sefirot of. Nothingness. One is the. Breath of the. Living. Godtwo is breath from breath three is water from breath four is fire fromwater and up and down east and west north and south11 Two is breath from. Breath. With them. He engraved and carvedthe four directionbreaths ruchor of heaven east and west northand south. And breath rwvach is in each one of them12 Three is water from breath. With them he engraved and carvedchaos and void clay and mire. He made them like a garden bed hecarved them like a wail and he covered them like a ceiling and hepoured snow over them and dust was made 1 is thus written. Forto snow he said become earth. Job 376Chaos is an azure line that surrounds all the world. Void consists of the spongy rocks that are imbedded in the abyss frombetween which water emanates13 Four is fire from water. With it. He engraved and carved the. Throne of. Glory. Serafim. Ophanim holy. Chayot and ministeringangels. And from these three. He founded. His abode as it is written. He makes his angels of breaths. His ministers from flaming fire. Psalms 104414 Five. He sealed above. He selected three letters from amongthe. Elementals and fixed them in. His great. Name. YH. V With them. He sealed the six directions. He faced upward and sealed it with. YH. VSix. He sealed below faced downward and sealed it with. VH. Seven. He sealed east faced forward and sealed it with. VY. HEight. He sealed west faced backward and sealed it with. VH. YNine. He sealed south faced to. His nght and sealed it withץצTen. He sealed north faced to. His left and sealed it with. HV. YThese are. Ten. Sefirot of. Nothingness. One is the. Breath of the. Living. God two is breath from. Breath three is water from breathfour is fire from water above and below east and west north andsouth. Appendix 273 Chapter 21 Twentytwo foundation letters three. Mothers seven. Doubles andtwelve. Elementals. And all of them are engraved with voice carvedwith breath and set in the mouth in five places the letters. ACh. HO. GY. KQ. DT. LN. Th. ZS. Tz. RSh. BV. MPh. They are bound to the tonguelike 2 flame bound to a burning coal. ACh. HO is pronounced withthe base of the tongue and the throat. BV. MPh is pronounced betweenthe lips and with the tip of the tongue. GY. KQ is pronounced withthe back third of the tongue. DT. LN. Th is pronounced with the tipof the tongue together with the voice. ZS. Tz. RSh is pronouncedbetween the teeth with the tongue lying flat and spread out2 Twentytwo foundation letters. They are set in the. Cycle in 231Gates. The cycle oscillates back and forth. And a sign for this if ingood there is nothing higher than delight. ON. G and if in evil thereis nothing lower than the plague. NG. O3 Twentytwo foundation letters. He engraved them carved themweighed them and transposed them. Alef with them all. And. He permuted them and with them. He formed the soul of all that was everformed and the soul of all that ever will be formed4 How. He weighed them and transposed them. Alef with them alland all of them with. Alef. Bet with them ali and all of them with. Bet continuing likewise with all the letters. And all of them oscillate cyclically. Thus they emerge through 231 Gates and everythingformed and everything said emanates from one. Name5 From. Chaos. He formed substance and. He made that which wasnot into that which is. He carved great stones out of air that cannotbe grasped. Chapter 31 Three. Mothers. AM. Sh. Their foundation is the pan of merit thepan of liability and the tongue of decree deciding between them2 Three. Mothers. AM. Sh. A great concealed mystical secret coveredwith 31x rings. From them emanate fire water and breath. They aredivided as male and female. Know think and contemplate that firesupports water3 Three. Mothers. AM. Sh. The progeny of the heavens is fire theprogeny of the air is breath and the progeny of the earth is water24 S. EF. ER. YE. TZ. IR. AH. Fire is above and water is below and breath is the decree decidingbetween them. From them were born. Fathers and from them allthings were created4 Three. Mothers. AM. Sh in the. Universe are breath water and fire. The heavens were created from fire the earth was created fromwater and the air from breath decides between them5 Three. Mothers. AM. Sh in the. Year are the hot the cold and thetemperate. The hot was created from fire the cold from water andthe temperate from breath decides between them6 Three. Mothers. AM. Sh in the. Soul are the head the belly and thechest. The head was created from fire the belly was created fromwater and the chest from breath decides between them7 Three. Mothers. AM. Sh. He engraved them carved them permutedthem and sealed with them three. Mothers. AM. Sh in the. Universethree. Mothers. AM. Sh in the. Year and three. Mothers. AM. Sh in the. Soul male and female8 He made the letter. Alef king over breath bound a crown 10 itpermuted one with another and with them formed air in the. Universe the temperate in the. Year and the chest in the. Soul male andfemale. He made the letter. Mem king over water bound a crown to itpermuted one with another and with them formed the earth in the. Universe the cold in the. Year and the beily in the. Soul male andfemale. He made the letter. Shin king over fire bound a crown to it permuted one with another and with them formed the heavens in the. Universe the hot in the. Year and the head in the. Soul male andfemale9 How did. He form them. AM. Sh. ASh. M M. ASh. MSh. A Sh. AM. Sh. MA. The heaven is fire the air is breath and the earth is water. Mans bead is fire his belly is water and his heart is breath10 Three. Mothers. AM. Sh. With. Alef. He formed breath air the temperate the chest the tongue of decree between them. With. Mem water earth the cold the belly the pan of merit. With. Shin fire heaven the hot the head the pan of liability. This is. AM. Sh. Chapter 41 Seven. Doubles. BG. D K. PR. T Their foundation is life peace wisdom wealth seed grace and dominance. They function with two. Appendix 1 275tongues the doubling of opposites. B Bh. G Gh. D Dh. K Kh. P Ph. R Rh. T Th. A structure of soft and hard strong and weak. These are the opposites. The opposite of wisdom is foolishnessthe opposite of wealth is poverty the opposite of seed is desolationthe opposite of life is death the opposite of dominance is subjugation the opposite of peace is war the opposite of grace is ugliness2 Seven. Doubles. BG. D K. PR. T Seven and not six seven and noteight. They parallel the six ribs and the six orders and the. Holy. Paiace is precisely in the center. Blessed be the glory of. God from. His. Place. Ezekiel 312 He is the place of the universe and the universe is not. His place. And. He supports them all3 Seven. Doubles. BG. D K. PR. T of foundation. He engraved themcarved them permuted them weighed them transformed them andwith them. He formed seven planets in the. Universe seven days inthe. Year and seven gates in the. Soul seven and seven4 How did. He permute them. Two stones build two houses threestones build six houses four stones build 24 houses five stones build120 houses six stones build 720 houses seven stones build 5040houses. From there on go out and calculate that which the mouthcannot speak and the ear cannot hear5 He made the letter. Bet king over wisdom bound a crown to itpermuted one with another and with them. He formed. Saturn in the. Universe the. Sabbath in the. Year and the mouth in the. Soul maleand female6 He made the letter. Gimel king over wealth bound a crown to itpermuted one with another and with them. He formed. Jupiter תו the. Universe. Sunday in the. Year and the right eye in the. Soul maleand female7 He made the letter. Dalet king over seed bound a crown to it permutedone with another and with them. He formed. Mars in the. Universe. Monday in the. Year and the left eye in the. Soul male and female8 He made the letter. Kaf king over life bound a crown to it permuted one with another and with them. He formed the. Sun in the. Universe. Tuesday in the. Year and the right nostril in the. Soul maleand female9 He made the letter. Peh king over dominance bound a crown toit permuted one with another and with them. He formed. Venus inthe. Universe. Wednesday in the. Year and the left nostril in the. Soulmale and female276 S. EF. ER. YE. TZ. IR. AH10 He made the letter. Resh king over peace bound a crown to itpermuted one with another and with them. He formed. Mercury inthe. Universe. Thursday in the. Year and the right ear in the. Soulmaie and female11 He made the letter. Tav king over grace bound a crown to it permuted one with another and with them. He formed the. Moon in the. Universe. Friday in the. Year and the left ear in the. Soul male andfemale. And with them. He engraved seven firmaments seven earthsseven seas seven rivers seven deserts seven days seven weeksseven years seven sabbaticals seven jubilees and the. Holy. Palace. He therefore engraved the seventh for every desire under theheavens12 Seven planets in the. Universe are. Saturn. Jupiter. Mars. Sun. Venus. Mercury. Moon. Seven days in the. Year are the seven days of the week. Seven gates in the. Soul male and female are the two eyes twoears two nostrils and the mouth13 Seven firmaments are. Vilon. Rakia. Shechakim. Zevul. Maon. Machon and. Aravot. Seven earths are. Adamah. Tevel. Neshiyah. Tziyah. Chalad. Eretz. Gai. And. He made each one stand alone. The. Universe alone the. Soul alone and the. Year alone14 Seven. Doubles. BG. D K. PR. TWith. Bet. He formed. Saturn the. Sabbath the mouth life anddeath. With. Gimel. He formed. Jupiter. Sunday the right eye peace andevil. With. Dalet. He formed. Mars. Monday the left eye wisdom andfoolishness. With. Kaf. He formed the. Sun. Tuesday the right nostril wealthand poverty. With. Peh. He formed. Venus. Wednesday the left nostril seed anddesolation. With. Resh. He formed. Mercury. Thursday the right ear graceand ugliness. With. Tav. He formed the. Moon. Friday the left ear dominanceand subjugation. These are. BG. D K. PR. TAppendix 1 277 Chapter 51 Twelve. Elementals. HV. ZCh. TY. LN. SO. Tz. Q Their foundation issight hearing smell speech taste coition motion anger laughterthought joy and sleep2 Twelve. Elementals. HY. ZCh. TY. LN. SO. Tz. Q Their foundation istwelve and not eleven twelve and not thirteen. The twelve diagonalboundaries peel off as six orders divided between each direction theeastern upper boundary the eastern northern boundary the easternlower boundary the southern upper boundary the southern easternboundary the southern lower boundary the western upper boundarythe western southern boundary the western lower boundary thenorthern upper boundary the northern western boundary the northem lower boundary. They continuously spread until eternity of eternities and it is they that are the. Heights of the. Universe4 Twelve. Elementals. HY. ZCh. TY. LN. SO. Tz. Q He engraved themcarved them permuted them weighed them transposed them andwith them. He formed twelve constellations in the. Universe twelvemonths in the. Year and twelve directors in the. Soul male andfemale. Two rejoice. OL. Z two slander. LO. Z two advise. YO. Ttwo rejoice. OL7z. And they are the. Aorkeban the teeth the twohands and the two feet. He made them like a controversy hearranged them like a war one opposite the other5 Seven. Three opposite three and one deciding between them. And twelve stand in war. Three allies three enemies threelifegivers and three killers. Three allies are the heart the ears and the eyes. Three enemiesare the liver the gall and the tongue. Three lifegivers are the twonostrils and the spleen. Three killers are the two orifices and themouth. And. God faithful. King dominates them all from. His holy. Dwelling until eternity of eternities6 One over three three over seven seven over twelve. All of themare attached one to the other. And a sign for this is the twentytwoobjects and one body7 And these are the twelve directors two hands two feet two kidneys the liver the gall the spleen the. Aemsess the korkeban andthe kivah8 He made the letter. Heh king over speech bound a crown 10 itpermuted them one with another and with them. He formed. Aries inthe. Universe. Nissan in the. Year and the liver in the. Soul male andfemale278 S. EF. ER. YE. TZ. IR. AH9 He made the letter. Vav king over thought bound a crown to itpermuted them one with another and with them. He formed. Taurusin the. Universe lyar in the. Year and the gall bladder in the. Soulmale and female10 He made the letter. Zayin king over motion bound a crown to itpermuted them one with another and with them. He formed. Geminiin the. Universe. Sivan in the. Year and the spleen in the. Soul maleand female11 He made the letter. Chet king over sight bound a crown to itpermuted them one with another and with them. He formed. Cancerin the. Universe. Tamuz in the. Year and the. Aemsess in the. Soulmale and female12 He made the letter. Tet king over hearing bound a crown to itpermuted them one with another and with them. He formed. Leo inthe. Universe. Av in the. Year and the right kidney in the. Soul maleand female13 He made the letter. Yud king over action bound a crown to itpermuted them one with another and with them. He formed. Virgoin the. Universe. Elul in the. Year and the left kidney in the. Soulmale and female14 He made the letter. Lamed king over coition bound a crown toit permuted them one with another and with them. He formed. Librain the. Universe. Tishrei in the. Year and the korkeban in the. Soulmale and female15 He made the letter. Nun king over smell bound a crown to itpermuted them one with another and with them. He formed. Scorpioin the. Universe. Cheshvan in the. Year and the. Aivah in the. Soulmale and female16 He made the letter. Samekh king over sleep bound a crown to itpermuted them one with another and with them. He formed. Sagittarius in the. Universe. Kislev in the. Year and the right hand in the. Soul male and female17 He made the letter. Eyin king over anger bound a crown to itpermuted them one with another and with them. He formed. Capricorn in the. Universe. Tevet in the. Year and the left hand in the. Soulmale and female18 He made the letter. Tzadi king over taste bound a crown to itpermuted them one with another and with them. He formed. Aquarius in the. Universe. Shevat in the. Year and the right foot in the. Soulmale and female. Appendix 1 27919 He made the letter. Kuf king over laughter bound a crown to itpermuted them one with another and with them. He formed. Piscesin the. Universe. Adar in the. Year and the left foot in the. Soul maleand female20 He divided the witnesses and made each one stand alone the. Universe alone the. Year alone and the. Soul alone21 Twelve. Elementals. HY. ZCh. TY. LN. SO. Tz. QWith. Heh. He formed. Aries. Nissan the liver sight andblindness. With. Vav. He formed. Taurus yar the gall hearing anddeafness. With. Zayin. He formed. Gemini. Sivan the spleen smell and theinability to smell. With. Chet. He formed. Cancer. Tamuz the. Aemsess speech anddumbness. With. Tet. He formed. Leo. Av the right kidney taste andhunger. With. Yud. He formed. Virgo. Elul the left kidney action andparalysis. With. Lamed. He formed. Libra. Tishrei the korkeban coition andimpotence. With. Nun. He formed. Scorpio. Marcheshvan the kiva motionand lameness. With. Samekh. He formed. Sagittarius. Kislev the right handanger and lack of liver. With. Eyin. He formed. Capricorn. Tevet the left hand laughterand the lack of spleen. With. Tzadi. He formed. Aquarius. Shevat the right foot thoughtand the lack of heart. With. Kuf. He formed. Pisces. Adar the left foot sleep andinsomnia. These are the twelve. Elementals. HV. ZCh. TY. LN. SO. Tz. Q Andall of them are attached to the. Teli the. Cycle and the. Heart. Chapter 6 Three. Mothers. AM. Sh seven. Doubles. BG. D K. PR. T twelve. Elementals. HV. ZCh. TY. LN 500 Tz. Q These are the twentytwo letterswith which formed. YH. YH. VH of. Hosts. God of. Israel the. Living. God. El. Shaddai high and exalted dwelling in eternity and. His nameis. Holy280 S. EF. ER. YE. TZ. IR. AH. YH. YH. VHtwo divine. Names. Of. Hosts. Tzavaot. Because. He is a sign of in. His host. Tzava. God of. Israel. YS. RE. LA prince. Sa. R before. Gad. EL. The. Living. God. Three are called living the. Living. Godliving waters and the tree of life. EIis harsh. Shaddai. Because. He decreed. Until here is enough dai. High. Because. He sits in the height of the universe and ishigh above all the high. Exalted. Nisabecause. He supports nasa and sustains thoseon high and below. Ail that support are on the bottom with theirburden below them but. He is on top and. His burden is below him. He supports and sustains the entire. Universe. He dwells in eternity. Because. His kingdom exists for eternityof eternities without interruption. Holy is. His. Name. Because. He is holy. His ministers are holyand to. Him they say. Holy holy holy. Isaiah 632 Twelve below seven over them and three over seven. From thethree. He founded. His abode. And all of them hang from. One andstand on it. And a sign of. One. He has no second. He rules alonein. His universe for. He is. One and. His name is. One3 Three. Fathers and their progeny seven subduers and their hosttwelve diagonal boundaries. A proof of this trusted witnesses are the. Universe the. Year and the. Soul4 The. Sefirot of the. Universe are ten and twelve fire breath waterseven planets and twelve constellations. The. Sefirot of the. Year are ten and twelve cold hot temperateseven days and twelve months. The. Sefirot of the. Soul are ten and twelve the head chest bellyseven gates and twelve directors5 A rule of ten three seven and twelve and. He appointed them inthe. Teli the. Cycle and the. Heart. The. Teli in the universe is like aking on his throne the. Cycle in the. Year is like a king in the provinceand the. Heart in the. Soul is like a king in battle6 The general rule is this. Some of these combine with others andsome are the transpose of others. Some are opposite of others andothers are the opposite of these. If some exist others do not and ifothers exist these do not. And all of them are attached to the. Telithe. Cycle and the. Heart7 Also every desire. God made one opposite the other. Ecclesiastes714 Good opposite evil and evil opposite good. Good from good. Appendix 1 281and evil from evil. Good discerns evil and evil discerns good. Goodis stored away for the good and evil is stored away for the wicked8 And when. Abraham our father of blessed memory came he lookedsaw probed understood engraved carved permuted formed andthought and he was successful. The. Lord of all may. His name be blessedfor eternity revealed. Himself to him kissed him on the head and calledhim. Abraham. My friend. Isaiah 418 He made a covenant with himand his seed forever. And he believed in. God and. He considered itrighteousness. Genesis 156 The. Glory of. God was decreed upon himas it is written. Before. I formed you in the womb 1 knew you. Jeremiah15 He made a covenant between the ten fingers of his hands and thisis the. Holy. Tongue the. Hebrew language. He bound the twentytwo. Ietters on his tongue and the. Blessed. Holy. One revealed to him their mystery. He drew them in water ignited them with fire agitated them withbreath burned them with the seven planets and directed them with thetwelve constellations9 Heaven fire heat head. Air breath temperate chest. Earth watercold belly. This is. AM. Sh10 Saturn. Sabbath mouth. Jupiter. Sunday right eye. Mars. Mondayleft eye. Sun. Tuesday right nostril. Venus. Wednesday left nostil. Mercury. Thursday right ear. Moon. Friday left ear. This is. BG. D K. PR. T11 And these are the twelve constellations. Aries. Nissan liver sightblindness. Taurus lyar gall hearing deafness. Gemini. Sivan spleensmell inability to smell. Cancer. Tamuz. Aemsess speech dumbness. Leo. Av right kidney taste hunger. Virgo. Elul left kidney action paralysis. Libra. Tishrei korkeban coition impotence. Scorpio. Marcheshvan kivah motion lameness. Sagittarius. Kisiev right hand angerlack of liver. Capricorn. Tevet left hand laughter lack of spleen. Aquarius. Shevat right foot thought lack of heart. Pisces. Adar left footsleep insomnia. This is. HV. ZCh. TY. LN 50 Tz. Q12 Three enemies are the tongue the liver the gall. Three allies are theeyes the ears the heart. Three lifegivers are the teeth the nose and thespleen. Three killers are the two lower orifices and the mouth13 Three not in ones control are his eyes his cars and his nose. Three good sounds to the ear are a blessing good news praise. Threebad sights to the eye are an adultress and evil eye a roving eye. Three good sights are humility a good eye a true eye. Three evil tothe tongue are slander talebearing saying one thing with the mouthand another in the heart. Three good for the tongue are silencewatching the tongue and true speech. SA. AD. IA. VE. RS. IO. NAppendix 1 285 Chapter 11 With thirtytwo mystical. Paths of. Wisdom engraved. YH. YH. VHof. Hosts. God of. Israel the. Living. God. FE. Shadai high and exalteddwelling in eternity and. Holy is. His name. He created. His universewith three books with script number and telling. Ten. Sefirot of. Nothingness twentytwo letters three. Basics4 seven. Doublestwelve. Elemenials2 Ten. Sefirot of. Nothingness like the number of ten fingers fiveopposite five with a unitary covenant directly in the middle as thecircumcision of the tongue and mouth. Their measure is ten whichhave no end. A depth of beginning and a depth of end a depth ofgood and a depth of evil a depth of above and a depth below a deptheast and a depth west a depth north and a depth south. And the unitary. Master. God faithful. King dominates them all from. His holyabode until eternity of eternities3 Twentytwo letters a foundation of three. Basics seven. Doublesand twelve. Elementals. The three. Basics are. AM. Sh. Their foundation is a pan of merita pan of liability and the tongue of decree deciding between them. The seven. Doubles are. BG. D K. PR. T Their foundation is life andpeace wisdom and wealth seed grace and dominance. The twelve. Elementals are. HV. ZCh. TY. LN. SO. Tz. Q Their foundation is sight hearing smell speech taste coition action and motionhaughtiness laughter thought and sleep4 Through them. YH. YH. VH of. Hosts. God of. Israel the. Living. God. El. Shadai. High and. Exalted dwelling on high and. Holy is. His name engraved three. Fathers and their progeny seven directors and their host and twelve diagonal boundaries. A proof ofthis true witnesses are the. Universe. Year and. Soul a rule of tenthree seven and twelve. He appointed them in the. Teli. Cycle and. Heart. Chapter 21 Ten. Sefirot of. Nothingness ten and not nine ten and not eleven. Understand with. Wisdom and be wise with. Understanding. Discernwith them probe from them and know think and depict. Stand athing on its essence and make the. Creator sit on. His basis. And theirmeasure is ten which have no end. Their vision is like an appearance286 S. EF. ER. YE. TZ. IR. AHof lightning and their limit has no end. His word in them runs andreturns they pursue. His saying like a whirlwind and before. Histhrone they prostrate themselves2 Twentytwo letters are a foundation of three. Basics seven. Doubies and twelve. Elementals. The three. Basics. AM. Sh are a greatconcealed mystical exalted secret from which emanates firebreath and water from which everything was created. The seven. Doubles function with two tongues. Bei. Bhei. Gimel. Ghimel. Dalet. Dhalet. Kaf. Khaf. Peh. Pheh. Resh. Rhesh. Tav. Thav. Hardand soft they are strong and weak structures. They are doublesbecause they are opposites. The opposite of life is death the opposite of peace is evil the opposite of wisdom is foolishness theopposite of wealth is poverty the opposite of seed is desolationthe opposite of grace is ugliness the opposite of dominance issubjugation3 Seven. Doubles. BG. D K. PR. T Seven and not six seven and noteight. Six ribs for six orders with the. Holy. Palace precisely in thecenter. Blessed by. God from. His place. His is the place of the universe and the universe is not. His place4 Twelve. Elementals. Twelve and not eleven twelve and not thirteen. The twelve diagonals peel off to six orders separating betweenone direction and another an east north boundary an east upperboundary and east lower boundary a north west boundary a northupper boundary a north lower boundary a west south boundary awest upper boundary a west lower boundary a south east boundarya south upper boundary a south lower boundary5 With them. YH. YH. VH of. Hosts. God of. Israel the. Living. God. El. Shadai. High and. Exalted dwelling on high and. Holy is. Hisname engraved twentytwo letters and set them in the. Sphere. Heoscillated the. Sphere back and forth and the. Sphere continuesto oscillate back and forth. As a sign of this there is nothinghigher than delight. ON. G and there is nothing more evil thanplague. NG. O6 Proof of this trustworthy witnesses are the. Universe. Year and. Soul. The. Sefirot of the. Universe are ten three are fire breath andwater seven are the seven planets twelve are the twelve constellations. The. Sefiret of the. Year are ten three are the cold the hot andthe temperate seven are the seven days of creation twelve are thetwelve lunar months. The. Sefirot of the. Soul are ten three are thehead chest and belly seven are the seven gates twelve are the twelvedirectors. Appendix 1 287 Chapter 31 Ten. Sefirot of. Nothingness. Bridle your mouth from speaking bridle your heart from thinking. And if your heart runs return to theplace for it is written running and returning. Regarding this a covenant was made. And their measure is ten which have no end. Theirend is imbedded in their beginning and their beginning in their endlike a flame attached to a burning coal. Know think and depict thatthe. Creator is. One there is no other and before. One what do youcount2 The twentytwo letters are a foundation of three. Basics seven. Doubles and twelve. Elementals. The three. Basics. AM. Sh are fire breathand water. The offspring of heaven is fire the offspring of air isbreath and the offspring of earth is water. Fire is above water isbelow and breath is the decree that decides between them. Memhums. Shin hisses and. Alef is the decree deciding between them. AM. Sh is sealed with six rings and cocooned in male and female. Know think and depict that fire upholds water3 The seven. Doubles. BG. D K. PR. T function with two tongues. Beiושמ Gime. Ghimel. Dalet. Dhalet. Kaf. Khaf. Peh. Pheh. Resh. Rhesh. Tav. Thav. They are soft and hard a structure that is strong and weak. They are doubled because they are opposites. The opposite of life isdeath the opposite of peace is evil the opposite of wisdom is follythe opposite of wealth is poverty the opposite of seed is desolationthe opposite of grace is ugliness and the opposite of dominance issubjugation4 The twelve. Elementals are. HV. ZCh. TY. LN. SO. Tz. Q He engravedthem carved them permuted them weighed them and transformedthem. How did. He permute them. Two stones build two housesthree build six houses four build 24 houses five build 120 housessix build 720 houses seven build 5040 houses. From there on go outand calculate that which the mouth cannot speak and the ear cannothear5 With these. Yah. YH. VH of. Hosts. God of. Israel the. Living. God. El. Shaddai. High and. Exalted dwelling in eternity on high and holyis. His name engraved. Ya. H is two names. YH. VH is four names. Hosts. Tzavaot means that. He is a sign of in. His hostizava. Israel. He is a prince sar before. God. E288 S. EF. ER. YE. TZ. IR. AH. E Shaddai. El is hard. Shaddai indicates that until here it isenough dai. High because. He sits in the height of the universe and is highabove all the high. Exalted because. He upholds and sustains those on high andbelow. All others who carry something are on the bottom and theirburden is above them but. He is on top and. His burden is below. Him. He upholds and sustains the entire universe. Dwelling in. Eternity because. His kingdom exists for eternity ofeternities without interruption. And. Holy is. His. Name. Because. He is holy his ministers areholy and to. Him they proclaim. Holy holy holy6 Proof of this trustworthy witnesses are the. Universe. Year and. Soul. Twelve are below seven are above them and three are abovethe seven. From these three. He founded. His abode and all of themdepend on. One. As a sign this i a. One that has no second. He is asingular. King in. His universe where. He is. One and. His name is. One. Chapter 41 Ten. Sefirot of. Nothingness. One is the. Breath of the. Living. God. Life of worlds. His throne is established from eternity blessed andbenedicted is. His name constantly forever and ever. This is the. Holy. Breath. Ruach. Ha. Kodesh2 Two. Breath from. Breath. With it. He engraved and carved fourdirections breaths of heaven east west north and south. And thereis a breath in each one of them3 The twentytwo letters are a foundation consisting of three. Basicsseven. Doubles and twelve. Elementals. The 1601675 are carved with. Breath engraved with voice and set in the mouth in five places. AH. Ch. O B. VM. P G. YK. Q D. TL. NTh. ZS. Tz. RSh. AH. Ch. O is pronounced with the base of the tongue and the throat. BV. MP is pronounced between the lips and with the tip of the tongue. GY. EK. Q utlizes the first third of the tongue. DT. LN. Th is pronounced with halfthe tongue and the voice. ZS. Tz. RSh is pronounced between the teethwith the tongue sleeping4 The twentytwo letters. He engraved them carved them permutedthem weighed them transformed them and from them. He formedall that was ever formed and all that would ever be formed. How did. He permute them. Alef with them all and all of them with. Alef. Bet. Appendix 1 289with them all and all of them with. Bet. Gime with them all and allof them with. Gimel. All of them oscillate cyclically and emergethrough 231 Gates. As a result everything spoken and everythingformed emerges as one. Name5 He formed substance from chaos and made that which was notinto that which is. He carved great pillars from air that cannot begrasped6 Three water from breath. With it. He engraved and carved chaosand void clay and mire. He made them like a garden plot. He carvedthem like a wall and. He decked them like a ceiling. He poured wateron them and it became dust as it 15 written. For to snow. He saidbecome earth. Job 376 Chaos is the azure line that surrounds theuniverse. Void consists of the split stones imbedded in the abyssfrom between which water emerges 1 is thus written. He spreadover it a line of. Chaos and stones of. Void. Isaiah 34117 Four fire from water. With it. He engraved and carved the. Throneof. Glory and all the host on high. It is thus written. He makes. Hisangels of breaths and. His ministers of flaming fire. Psalms10448 He chose three. Elementals and set them in. His great name. Andwith them. He sealed the six directions. He sealed above faced upward and sealed it with. YH. YSix. He sealed below faced downward and sealed it with. VH. Seven. He sealed east faced forward and sealed it with. HV. YEight. He sealed west faced backward and sealed it with. HY. Nine. He sealed south faced to. His right and sealed it with. VY. HTen. He sealed north faced to. His left and sealed it with. VH. YThese are the. Ten. Sefirot of. Nothingness. One is the. Breath ofthe. Living. God two is breath from. Breath three is water frombreath four is fire from water above and below east and west northand south. Chapter 5 He made. Alef king over breath bound a crown to it permutedone with another and with it. He formed air in the. Universe the tem290 S. EF. ER. YE. TZ. IR. AHperate in the. Year and the chest in the. Soul male and female. Themale with. AM. Sh and the female with. ASh. M2 He made. Mem king over water bound a crown to it permutedone with another and with it. He formed earth in the. Universe thecold in the. Year and the belly in the. Soul3 He made. Shin king over fire bound a crown to it permuted onewith another and with it. He formed heaven in. Universe the hot inthe. Year and the head in the soul. As male and female how did. He permute them. AM. Sh. ASh. MM. Sh. A M. ASh. Sh. AM. Sh. MA. Heaven is fire air is breath earth iswater. Mans head is fire his heart is breath and his belly is water4 The seven. Doubles are. BG. D K. PR. T He engraved them carvedthem permuted them weighed them and transformed them. Withthem. He formed planets days and gates5 He made. Bet king bound a crown to it permuted them one withanother and with it. He formed. Saturn in the. Universe the. Sabbathin the. Year and the mouth in the. Soul6 He made. Gimel king bound a crown to it permuted them onewith another and with it. He formed. Jupiter in the. Universe. Sundayin the. Year and the right eye in the. Soul7 He made. Dalet king bound a crown 10 i1 permuted them one withanother and with it. He formed. Mars in the. Universe. Monday in the. Year and the left eve in the. Soul8 He made. Kaf king bound a crown to it permuted them one withanother and with it. He formed the. Sun in the. Universe. Tuesday inthe. Year and the right nostril in the. Soul9 He made. Peh king bound a crown to it permuted them one withanother and with it. He formed. Venus in the. Universe. Wednesdayin the. Year and the left nostril in the. Soul10 He made. Resh king bound a crown to it permuted them onewith another and with it. He formed the. Star of the. Sun. Mercuryin the. Universe. Thursday in the. Year and the mght ear in the. Soul11 He made. Tav king bound a crown to it permuted them one withanother and with it. He formed. Moon in the. Universe. Friday in the. Year and the lefi ear in the. Soul12 He separated the witnesses and stood them alone one by one the. Universe alone the. Year alone and the. Soul alone. Appendix. I 791 Chapter 61 The twelve. Elementals are. HY. ZCh. TY. LN. SO. Tz. Q He engravedthem carved them permuted them weighed them and transformedthem and with them. He formed constellations months and directors. Two are extreme two stabilize two advise and two rejoice. They are the. Aorkebans the two hands and the two 1661 He madethem like a dispute and arranged them like a battle. And. God madeone opposite another. Ecclesiastes 7142 Three each one is alone. Seven are divided three against threewith one as the decree deciding between them. Twelve twelve standin war three allies three enemies three killers and three lifegivers. All of them are attached one to another. A sign of this is twentytwoobjects and one body3 How did. He permute them. HV. VH. ZCh. Chz. Z T. Y Y. T L. N N. LS. O O. S Tz. Q Q. Tz4 He made. Heh king bound a crown to it permuted one withanother and with it. He formed. Aries in the. Universe. Nissan in the. Year and the liver in the. Soul5 He made. Vav king bound a crown to it permuted one withanother and with it. He formed. Taurus in the. Universe. Iyar in the. Year and the gall bladder in the. Soul6 He made. Zayin king bound a crown to it permuted one withanother and with it. He formed. Gemini in the. Universe. Sivan in the. Year and the spleen in the. Soul7 He made. Chet king bound a crown to it permuted one withanother and with it. He formed. Cancer in the. Universe. Tamuz inthe. Year and the mesess in the. Soul8 He made. Tet king bound a crown to it permuted one withanother and with it. He formed. Leo in the. Universe. Av in the. Yearand the right kidney in the. Soul9 He made. Yud king bound a crown to il permuted one withanother and with it. He formed. Virgo in the. Universe. Elul in the. Year and the left kidney in the. Soul10 He made. Lamed king bound a crown to it permuted one withanother and with it. He formed. Libra in the. Universe. Tisrei in the. Year and the ckorkeban in the. Soul292 S. EF. ER. YE. TZ. IR. AH11 He made. Nun king bound a crown to it permuted one withanother and with it. He formed. Scorpio in the. Universe. Cheshvanin the. Year and the. Aivah in the. Soul12 He made. Samekh king bound a crown to it permuted one withanother and with it. He formed. Sagittarius in the. Universe. Kuslevin the. Year and the right hand in the. Soul13 He made. Eyin king bound a crown to it permuted one withanother and with it. He formed. Capricorn in the. Universe. Tevet inthe. Year and the left hand in the. Soul14 He made. Tzadi king bound a crown to it permuted one withanother and with it. He formed. Aquarius in the. Universe. Shevat inthe. Year and the right foot in the. Soul15 He made. Kuf king bound a crown to it permuted one withanother and with it. He formed. Pisces in the. Universe. Adar in the. Year and the left foot in the. Soul16 He separated the witnesses and stood each one alone the. Universe alone the. Year alone and the. Soul alone. Chapter 71 Air temperate chest. Earth cold belly. Heaven hot head. Andthis is. AM. Sh2 Saturn. Sabbath mouth. Jupiter. Sunday right eye. Mars. Mondayleft eye. Sun. Tuesday right nostril. Venus. Wednesday left nostril. Sun. Star. Mercury. Thursday right ear. Moon. Friday left ear. Andthis is. BG. D K. PR. T3 Aries. Nissan liver. Taurus lyar gall bladder. Gemini. Sivanspleen. Cancer. Tamuz siesess. Leo. Av right kidney. Virgo. Elulleft kidney. Libra. Tishrei korkeban. Scorpio. Marcheshvan kivah. Sagittarius. Kislev right hand. Capricorn. Tevet left hand. Aquarius. Shevat right foot. Pisces. Adar left foot. And these are. H V. Z Ch. Tא ץצ Chapter 81 With. Alef. He formed these breath air temperate chest and thetongue of decree. With. Mem. He formed these water earth cold. Appendix. I 293belly and the pan of liability. With. Shin. He formed these fireheaven hot head and the pan of merit2 With. Bet. He formed these. Saturn. Sabbath mouth life and death. With. Gimel. He formed these. Jupiter. Sunday right eye peace andevil. With. Dalet. He formed these. Mars. Monday left eye wisdomand foolishness. With. Kaf. He formed these. Sun. Tuesday right nostril wealth and poverty. With. Peh. He formed these. Venus. Wednesday left nostril seed and desolation. With. Resh. He formed these. Sun. Star. Mercury. Thursday right ear grace and ugliness. With. Tav. He formed these. Moon. Friday left ear dominance andsubjugation3 With. Heh. He formed these. Anes. Nissan liver sight and blindness. With. Vav. He formed these. Taurus. Iyar gall bladder hearingand deafness. With. Zayin. He formed these. Gemini. Sivan spleensmell and inability to smell. With. Chet. He formed these. Cancer. Tamuz resess speech and dumbness. With. Tet. He formed these. Leo. Av right kidney taste and hunger. With. Yud. He formed these. Virgo. Elul left kidney coition and castration. With. Lamed. Heformed these. Libra. Tishrei korkeban action and paralysis. With. Nun. He formed these. Scorpio. Cheshvan kivah motion and lameness. With. Samekh. He formed these. Sagittarius. Kislev right handanger and lack of liver. With. Eyin. He formed these. Capricorm. Tevet left hand laughter and lack of spleen. With. Tzadi. He formedthese. Aquarius. Shevat right foot thought and lack of heart whereit is not. With. Kuf. He formed these. Pisces. Adar left foot sleepdead and gone4 And all of them are attached to the. Teli. Cycle and. Heart. Teli inthe. Universe is like on a throne. Cycle in the. Year is like a king inthe province. Heart in the body is like a king in battle. The generaltule is this. Some permute with others and others permute withthese. Some are with others and others are with these. Some are theopposite of others and others are the opposite of these. Some are theparallel of others and others are the parallel of these. If not somethen not others and if not others then not these. And ail of themare attached to the. Teli the. Cycle and the. Heart5 And. When. Abraham our father understood formed permutedprobed thought and was successful the. Blessed. Holy. One revealed. Himself to him declaring to him. Before. I formed you in the womb. I knew you and before and emerged from the womb. I sanctified you. I have made you a prophet for the nations. Jeremiah 15 He madehim. His friend and made a covenent with him and his children forever and until eternity. AP. PE. ND. IX. II. The. Thirty. Two. Pathsof. Wisdom. The. Thirty. Two. Paths of. Wisdom are presented as different states ofconsciousness. This presentation most probably dates from the. Gaonic period 7th10th centuries and is found in a number of. Kabbalistic texts. These states are also related to the 32 times where. Gods name appears in the first chapter of. Genesis. Appendix. If 207The. Thirty. Two. Pathsof. Wisdom1 Mystical. Consciousness. Sekhel. Mufla. This is the. Light that wasoriginally conceived and it is the. First. Glory. No creature can attainits excellence2 Radiant. Consciousness. Sekhel. Mazhir. This is the. Crown of creation and the radiance of the homogeneous unity that exalts itselfabove all as the. Head. The masters of. Kabbalah call it the. Second. Glory3 Sanctified. Consciousness. Sekhel. Me. Kudash. This is the foundation of the. Original. Wisdom and it is called. Faithful. Faith. Itsroots are. AMe. N It is the father of faith and from its power faithemerges4 Settled. Consciousness. Sekfe. Kavua. It is called this because allthe spiritual powers emanate from it as the most ethereal of emanations. One emanates from the other through the power of the original. Emanator may. He 55 Rooted. Consciousness. Sekhel. Nishrash. It is called this becauseit is the essence of the homogeneous. Linity. It is unified in the essenceof. Understanding which emanates from the domain of the. Original. Wisdom6 Transcendental. Influx. Consciousness. Sekhel. Shefa. Nivdal. It iscalled this because through it the influx of. Emanation. Atziiutincreases itself. It bestows this influx on all blessings which unifythemselves in its essence7 Hidden. Consciousness. Sekhe. Nistar. It is called this because itis the radiance that illuminates the transcendental powers that areseen with the minds eye and with the reverie of. Faith8 Perfect. Consciousness. Sekfel. Shalern. It is 031160 this because itis the. Original. Arrangement. There is no root through which it canbe pondered except through the chambers of. Greatness which emanate from the essence of its permanence9 Pure. Consciousness. Sekhel. Tahor. It is called this because it purifies the. Sefirot. It tests the decree of their structure and the inneressence of their unity making it glow. They are then unified withoutany cutoff or separation10 Scintillating. Consciousness. Sekhe. Mit. Notzetz. It is called thisbecause it elevates itself and sits on the throne of. Understanding. It208 S. EF. ER. YE. TZ. IR. AHshines with the radiance of all the luminaries and it bestows aninflux of increase to the. Prince of the. Face11 Glaring. Consciousness. Sekhel. Me. Tzuchizach. It is called thisbecause it is the essence of the. Veil which is ordered in the arrangement of the system. It indicates the relationship of the. Paths netivorwhereby one can stand before the. Cause of. Causes12 Glowing. Consciousness. Sekhe. Bahir 11 is called this because itis the essence of the. Ophanwheel of. Greatness. It 15 called the. Visualizer. Chazchazir the place which gives rise to the vision that the. Seers perceive in an apparition13 Unity. Directing. Consciousness. Sekhe. Manhig. Ha. Achdut. It iscalled this because it is the essence of the. Glory. It represents thecompletion of the true essence of the unified spiritual beings14 uminating. Consciousness. Sekhe. Meir. It is called this becauseit is the essence of the. Speaking. Silence. Chashmal. It gives instruction regarding the mysteries of the holy secrets and their structure15 Stabilizing. Consciousness. Sekhe. Maamid 11 is called thisbecause 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. Job 359416 Enduring. Consciousness. Sethe. Nitzchi 1 is called this becauseit is the. Delight. Eden of the. Glory. As it is there is no. Glory lowerthan it. It is called the. Garden of. Eden which is prepared for thereward of the saints17 Consciousness of the. Senses. Sekhel. Ha. Hergesh. This is preparedfor the faithful saints so that they should be able to clothe themselvesin the spirit of holiness. In the arrangement of the supernal. Entitiesit is called the. Foundation of. Beauty. Yesod. Ha. Tiferet18 Consciousness of the. House of. Influx. Sekhel. Bet. Ha. Shefa. Byprobing with it a secret mystery raz and an allusion are transmittedסו those who dwell in its shadow and bind themselves to probingits substance from the. Cause of. Causes19 Consciousness of the. Mystery of all. Spiritual. Activities. Sekhel. Sod. Ha. Paulot. Ha. Ruchniot. Kulam 11 is called this because of theinflux that permeates it from the highest blessing and the supreme. Glory20 Consciousness of. Will. Sekhkel. Ha. Ratzon. It is called this becauseit is the structure of all that is formed. Through this state of consciousness one can know the essence of the. Original. Wisdom. Appendix 11 29921 Desired and. Sought. Consciousness. Sekhel. Ha. Chafutz. Fe. Ha. Mevukash. It is called this because it receives the divine. Influx50 as to bestow its blessing 10 all things that exist22 Faithful. Consciousness. Sekhel. Neeman. It is called this becausespiritual powers are increased through it so that they can be close toall who dwell in their shadow23 Sustaining. Consciousness. Sekhe. Kayam. It is called thisbecause it is the sustaining power for ali the. Sefirot24 Apparitive. Consciousness. Sek te. Dimryoni. It is called thisbecause it provides an appearance for all created apparitions in aform fitting their stature25 Testing. Consciousness. Sekhel. Nisponi. It is called this becauseit is the original temptation through which. God tests all of. Hissaints26 Renewing. Consciousness. Sekhel. Me. Chudash. It is called thisbecause it is the means through which the. Blessed. Holy. One bringsabout all new things which are brought into being in. His creation27 Palpable. Consciousness. Sekhe. Murgash lt is called this becausethe consciousness of all things created under the entire upper sphereas well as ail their sensations were created through it28 Natural. Consciousness. Sekhe. Mutha 11 is called this becausethe nature of all that exist under the sphere of the sun was completedthrough it29 Physical. Consciousness. Sekhel. Mugsham. It is called thisbecause it depicts the growth of everything that becomes physicalunder the system of all the spheres30 General. Consciousness. Sekhe. Kelaili. It is called this because itis the means through which the generalizers of the heavens collecttheir rules regarding the stars and constellations forming the theorythat comprises their knowledge of the. Ophanwheels of the spheres31 Continuous. Consciousness. Sekhel. Tamidt. Why is it called this. Because it directs the path of the sun and moon according to theirlaws of nature each one in its proper orbit32 Worshiped. Consctousness. Sekhel. Neevad. It is called thisbecause it is prepared so as to destroy all who engage in the worshipof the seven planets. AP. PE. ND. IX. II. IT. HE. GA. TE. SAppendix. Hi 303The 221 Gates of. Rabbi. Eliezar. Rokeach of. Wormes. The tables on pages 304309 are presented here exactly as theyare printed in the. Przemysl edition 1889 of the commentary on. Sefer. Yetzirah. In order to derive the proper arrays from these tableslines containing only eleven letters must be doubled. The other lineswhich contain twentytwo letters are left as they are. All the lettersare then paired into groups of two. One can see how this is done bycomparing the table for. Alef with the array given in chaper 24These are the 221 Gates that. Rabbi. Eliezar prescribes for use increating a. Golem. They can also be used from less advanced meditative exercises. When utilizing any letter the appropriate array mustbe usedאב גד הו mt טי בלמנסעפץקרטשתאג הז טב טס פק שאר זי מע קת גוטלסצשבהחכגפרMx סט פש גו כסקאו כע שדטנקבזלפת היסר גחמצאז מק נטס pomאח סת זנ שומר הלק דכץ גיף נטעo. N פג בק המש Dtאי קוסבכר וע גלש חפ Net טקהנאכ שטק זפ הס גםאלאמ גס הפז קט שבא 

א ב ג ד ה ו ז ח ט י כ ל מ נ ס ע פ צ ק ר ש ת

 Sor טוג pen מיזראש קפס מבט a. Tאת שרק צפעס נמלך יטחז והדגבגד הו זז טי כלמנסעפצקרשת אבגה זט כם ספ קש אגו טלסצ שבתחכ נפרארזי מעקתגז כס קא ה םס מפשגה מצא וכעטדטנקב זלפת היסרגט סשה כפא זמקגי pod אחש תונשוטר הלק רכץגכ O. T D. TP אטפגל net sme טצהנאיקוס בכר זעגם אכשטק זפ הסגןos הפז קט שב O. Mגע זר כב סו קיאנהצטתטרפחשלגפ טאס Det הקבגצ כד קל הר מושנזתסתאעטבפיPi מו אפ כה שס 0גר סיה תפלז בקנטדטעכו אצמהגש פם טה אק סב זגת קע מי זדארפנ כמה בשצס לטוגא שק Do. D כט זהגב אתשרק צפעס כמלך יטחז והדבג דה וזחטיכלט נסעפ צקרש תאבד וחיל נעצרתבה תכנפראדזי מעקת גוטלס eyבו ינצת דח לעדבז לפת היס רגח מצא eyo רסנקבח נר דיע sanבט עא חסתונש ומר הלק דבץ גיפבי צר לר ונת חעבכ רז ע גלש חפ דמ תטקה נאיקוסבל תי רח צו עד נבמכג דע ועה ריהלבס וקיא נהצט ston חשלנעזרכבע sunt לרציבפ יג צכדקלה רמו שנזת O. Y A. MDבצ לות עי רר גחבק נטדשעכו אצ מח גרסיהתפלבר על חדת mayבש צסלטוג Ite yon ארפ נכחהבת רצ ענליחודבא תש רק צפעס נמלך me וה רגדה וז on יכ לנצס עפצק רשתאבגרו מי לנ עצ רת ברז ימעקת גוטלס צש בהחכנפר ארח לערב mmדט נקב זלפת היסר גח מצא וכעשרי עתו לצב חנררכ צגיפ בטע אחסתזנשוטר הלקדל רונת חע ביצדמ תלה נאיקוס בכר זע גלש חפדג בלתי רח wyרסדע ולחרית לבנרפ משלג עזר כבסוקי mx עסתםרצ יב עח תנורלדק להרמו שנזת סחא עט בפעצברדר נח בצלות עירש עכואצינה גרסיה תפלז בקנטדרת צניו ברע לחרא רפג כטה בשצס לטוג תקע מזרב ת רצע wesדג בא תשרקצפעס נמלך יטחזזההו זח עי כל מנ סע yp קר שתהז טכ טס פק שאגהח כנפר אדזי מעקת גוטלס צשבהם מפש גז כסקאהי סר גח מצא וכעשרטנקבולפתהכ פא Pot נטסטהל קרכץ גיפ בטעאחס תזנשומרהמשזס אטפ גכקהג איקוסבכרוענלש חפ רמת טץהס גמא כש טק זפynהפ pt טש כא מג סהצ טת מרפח שלג עור כבסו קיאנהק כג O. D אס זש מהר מוש נזת סהאעטכפיגצכרקלמש סט גקמז אפכהתפלז בקנט דשעכו אצמא גרסיהא קס כז גש פמטהב Sore טוג תקעמיזד ארפנ כחהג א שק פסם כטוהר גבא תשרק צפעס נמלך יטחזוזז טיכלמנסעפצקרשת אב גד הוזט O. D ספק שאגהזי מעקת גוטלסצשבהח כנ פר אדזכ סק אהט מפ שגל פת היפרגחמצט וכעשר טנקבof קג טס שה N. BDזג טומר הלקדבץגיפ בטע Monkזס א טפג כק המשזע גל הפדמהטצהנאיק וס בכרזפ הס גמא כשטקalpt טשכ אמג סהפזר כבסוקי אנה ner מדפח שלגעזש מה כקנפטא Dזת K. MD עטכפיג צכד קלתרמושנזא פנה שסט גקםזב קנט רשעכואצמח גרסיה תפלזג שפינטה אקסכזד ארפג כחהנשצס לטוג תקעמיזה W. AI קפס מכטזז הדג בא תשרק צפעסנטלדיטהוז on יכלמנסעפצקרשתא בג רהוז יל נעצרת ברוט לסצש בהח כנפר אדזי מעקתגוי נצת דחל ערבוכ עש דט נקכזלפת היפסרנחמצאול nor נרדי עהומ רהלק pot גיפ בטעאחס תונשונ תחע wa לדוס בכר זע גלש חפדמתטץקהנאיקוע ר נבלתי רחצ5Bול חדית לבגרעוק יאנה צטת N. SD שלנעורכבסוד לד ציבע חתנוש no פהאעטבפינצכר קלה רמות עיד רנה בצלוא צמח גרסיה toon בקנט רשעבוב רעל חדת צניוג תקע מיזדארפנכההבשצס לטוד בתר צע נליחוה דג כא תשרקצפעס נמלך Inton יכלמנסעפצקרטתא בגרהוזחי ל נעצרת בדוחכ נפר ארזי מעקת נוטלסצשבהחל טכג wmon לא וכעטד טנקבולפת היסרגתנ ר דיעת ולצבחס תז נש ומר הלק רכעגיפבטעאyn ביצד לדונתחפ רמח טעהנאיקוסבכרוע גלשחצ 1 עד נכלתידחקחר יתל בנ רע וצחש לג עזר כבסוקי אנהצטת מדפחת נור לד ליבעחא עטב פיג צכרקלהרמו שנזתסחב צלות עידר גנon רסיה copa then רשעכואצםמר torn ברעלan בשצס לטוג תקע eo ארפנכחו ר בתר צענליחז והדג בא תשרק צפעסנטלך יטטי כלמנסעפצקרשת אבגרהוזחטב מס פק שא גה זטל סצשבה rox pon מעקת גוטמ פשגזכסקאהטג קב זלפת היסר m מצאוכעטדטס שה wes מקגטע אחס wan ומרהלקרבץ גיפבטפ ג כק המש זסאטע ה נאיקוס בכרו ענלשחפרמתטקזפה סג מא כשטרטש כא מג סה פזקטת מדפח שלג עזר כבסוקי אנהלטא סז שמה קכג פטב פינין כדקל הרמושנות סהאעטג קמז אפבה שססד שעכו Nore גרסיה an בקנטה א קסכ זג שפמטו ג תקע he ארפנכחה בשצטלטז ה גא שקפ סמבטח ז והרג בא השרק צפעס ooכל 1 yo פצ קר שת אבגדהוזחטיP. EO. OD שאג החשכג פרא דזיטעקת גיטלס sey החכס קאהטמפשנזכע שד טנקב זלפת היסר גח מצאוכפ א put גטס שהכצ גיפ בטעאמס תזנש ומרה לקדכק ה משזס אט פגmo עגלשחפרמת po הנאיק וסבכשטק ופה קגמאכתכא מגס הפוק טשכב סוקיא נה צטת מרפה שלגעזרבג פט tox שמהקכר קל הרמוש נתז Joy ano פיגץכה שסטגק מז אפכו ron nore תפלז בקנטר yeכו ג שפמטה Opeכח הבטעס לטיגת קעטיזד ארפנכט זה גא שק פס מכי טחז והרגבא תשרקצפעס נמליכ למנסעפצ קרשת אבגדהו זחטיל נעצרת ברוח עקת גוטלס צשכהח כנפר Teינ צת רחל ערבויס רג המצא וכעשד טנקב זלפתהיע תול noe נרדיפ one pos תעש ומרהלק דכצגילד לרזנת העניק וס בכרועגל שחפ רמת טע הנאדח לו עד נבלת ותל בנד עוצחריא נה ner מרפח שלג עזר כנסוקיב עח תנור לדצ צכד קלה רמו שנזת N. NO עטנפיד רנה בע לו תעיה תפלז בקנט דשעכו אלטח גרסיז בר על חדת צניז ד ארפנכחה בשצס לטוג תקעםיחוד בתר צענליש חז והרג בא תשרק צפעס נסלךלם נסעפצקרשתא בג דה O. TMלנ עצרת כדוחילס wr בתח כנפר ארזי מעקתגועלע רב ונצת דחלפ תהיסד גוז מצא וכעטרטנקבזלצ בח נרדי wyלק דכץ גיפ poo אחסתזנטו מרהלר ונת חע בילדלש חף דמתטצה נאיק וסבכר זענלת יד חצו עד גבלאלב נד עו monyלג עזרכבסו קיא נהעטת מרפחשלד ציבעחהנורלה רמו Nene אעטבפיג צכדקלו תעידרנה בצלו בקנט רטעכ ואצמח גרסיהתפלח דת עניוכרעלט ונתקע מיז דארפנכח הבטצסלי חודבת רצענלכ יטחז והדגבא תשרק צפעסנםמג סעפצקרשת אב גדהוזוז טיכלמס פק שאנהוטכמע קת Sou סצשבהחכנ פרארזימפ שגזכסקאהטמצ א וכעשד טנקבזלפ תהיסרגהמק גטסשהכפאזמר הלק רכץ גיפבטע אחסתז נשומש זסאטפנכקהמת טצהנאיק sam רוענל semeמא כשטקופהסגמבמג סהפוקטשכאמר פחשלג sony סוקיא נהצטתמה קכנפטאסושמו טנותסח אעט בפיגצ כדקלהרמז אפכהשסטנקמח ou התפלז בקנטד שעכואצמט האקסכונטפמי זדארפנ כההבשצס לטוג תקעמכ טזהנאטקפסמל כיטחזוהדג בא תשרק צפעסנסע פצקרשת אבגדהו וחטיכל מנספ קשאנהזטכםסצ שבהחכנ פראדזי מעקת גוטלסק אה טמפשנזכסר גחמעאו כעטדטנק כזלפ תהיסש הכפאזמקגטסת זנשו מרהלק דכצגיפ בטעאחסא טפגכקהמשזסב כרועגל שחפר מתטצה נאיקוסג מאכשטקזפהסרסה פזקטשכאמגסו קיא נהצטת מדפהשלג עזדכבסז שמה R. OD. Sסח א עטבפיגצכד קלהרם ושנזתסט נקמזאפכהשסי התפלז בקנטדש עכוא עמחגרסכ ונשפמטהאקסל prow עמיזדא fe anna. Do כטזהנאשקפסנ מלכיטחז sim באתשרק por307נס עפצקרשה אבגדהוזחטי כל מנע צרת בד וחילנפ ראדוימעקת גוטלטצשב הח בx תר הל עדבוינק בזלפת היסר גחמצאו כעשדטגר דיעתולצבחנש ומרהלק דכקני פבטע אחסתזנת מעביצדצרונא יקוסבכרועגלשהפדמתטצהנב לתידחציעדנגגד עו צחריתלבנה צטתמדפ חשלג any סוקיאגו רלדציבעחתnen 1 אעטכפי געכרקל הרמושנח בצלו תעידרנט רשעכו אלמח גרסיהתפ לזבק3 וברעלהדתצנכ ההבס צסלטו נתקעט יזרארפגל יחודבתרצענט לך יטחז והדג בא תשרקצפעסעפעקרשת אכגברה וזוטי כל מנסעצ רתבדהחילנעק תגוטלסצ שבהחכנ פרא דזיםoy בוינצתדחלעש דטנקבולפת היסרגח מצאו בay ולצבחנרדיעא הסתונשומרה לקר כצגי פבטעב יצדלרונתתעג לשחפרמת טצהנאיק וסב כרזעד נבלתירחצועהעו צחריתלבגרעז רכב סוקי אג הצטתמדפהשלגnp תגוד לדציבop בפיגצכדקלהרמו שנזת סה אעי דרנחבצלותmore oy גרסיהת פלז בקנטרשעל חדתעניוברoy יודארפנב ההבשצ סלטו proענ ליתודבתרצעס נטלכיטחזוה רגבא תשרק צפפצקרשת אבגדהו וחטי כלמג סעפק שא גהזטכטספר ארזי מעקת גוטלסצשב החכנפש גוכסקא הטםפת היסרנח מצא וכעשר טעקבולפא Pot נטסשהכפב טעא הסתנס ומרהלק רכצניפג כקהמטוסאטפר מתטע הנאיקו סבכרזעץ גלשהפה סגמאכשטקןזפופז קטשבא מגסהפח שלגעזדכב סוקיא נהצט תמרפט אסושמהקכגפי גצכדקל הרמוש נזתסחא Soyפכ השסטנקמואפל זבקנט דשעכוא צמחג רסיהתop טהאקסכזנט כההבטצס לטוגת pp מיזדארפס מכטזהגא שקפע סנמלכי טחזוהדגבא תשרק צקר שת אבגרהו זחטי כלמנסעפצקש אגהזטכמספקת Sou סצשבה הכנפר אדזיטעקא הטמפשגוכסקב זלפת היסר גחמצאו כעשדטנקג ט T. WO כפא Gtקר כץ גיפבטע אחטתזנשומר הלקה מש וס אט פג כקו סבכר זענלש חפ דמתטצהנאיקו פה סנמא כשטnyקט שכאם גסה פזקי אנה צטת מדפחהשלגעזר בכסוקכ ג פט אס זשמהקל הרמוש נותסהאעטב פוג צכדקם ואפכה שס טגקנ ט דש עכו אצמהגרסיהתפלזבקס כ זג שפמטהאקע מיור ארפנכחה בשצס לטונתקפ 0 מכט זהג אשyp פעסנמלדיטחז והדג בא תשרצק רשתאב גדהוזחטי כל טנסעפmy בדוחילנעצש בההכנפר ארזים עקת גוטלסmayor nyצא וכעשרט נקבולפת היסרגח מעב הגרריעתולצג יפבטעאחסת זנשומרת לק דכעד apronצה גאיקוסבכר Sayt שחפר מתטצו עדנבלתירהצזצח ריתלבנדעוor המדפח שלגעזר כבסוקיא גהצי בעחתנו רלדצכ רקלהרמו שנזת סחא עטבפיגצל ותעידרנחבart oon o. F בקנטדש עכואצנ יוברעלחרתoy לטוגתק עמיזרא רפנכה הבשpr נליחודבתרצפ oor לכיטחז והדגבא תשרקרש תאבגדהוחחטיכלטנסעפצקרת ברוחיל נעצרא ד זימעקתגוטלטצשבהחכנפרב mm דחלערג ה מצא וכעטדטנקבזלפת היסרד יעת ולצ בחנרה לק רכצ גיפבטעאחס תזנשוםרו נתח Si oyרז עגלש חפ רמתמעהנאיקוס בכרז צז עד נבלתירםרי ת לב נרע וצחרכ בסוקי אנהעטתמדפח שלגעזרל ר ציבע תתגורם וש נמתסהאעטב פיגצכר Topרנ ח בצלות עידרס יה תפלז בקנטרטעכו אצמתגרע ל חדת צניוברפ ג כההבשצס לטונתקעמיז רארצ ע נליחוד כתרק צפעס נמלך יטחזוהדגבא תששת אבגדהההטיכלמנסעפצקרשא גה זט כמספקשב non ארזי מעקת yo. Seuשג ז כסק אהט B. Dשר ט נקב mode היסרגהמצאוכעשה כפאז מקנטסשו מר הלקדכצגיפבטע אחס tnשו סא ape בקהמשח 5 רמת טצה נאץ וסבכר זעגלשטק זפה סגמאבשישכ א מגס הפוזקטשל געזר בבסזקי אנהצטת מרפהשם ה קכג R. UD סושנ ותסהאעטבפיג צכר קלה רמרשס טג קמז אפ כהשע כו אעמחגרסיה תפלז בקנסרשפ מט הא Op כזנye סלטותקע מיזד ארפג כההבשק פס מכט זה גאשר קצפעס נמלךיטחז והרג באתאא תת התא בגרהוחזחטיכלמנסעפצקרשתב דוה יל נעצרתג וטלס צשבהח כנפר ארוימעקתד חל עדב וינצתה יסר גהטצא וכעשרטנקב ולפתו לצב הנרריעתז נש ומרהלקרכצניפ בטע אחסתח ע ביצר לרוגon צה נאיק וסבכרזעגל שדפחםתי רח צו עד גבלתכתל snr woson ד פחשלנעורכנסוקי אנה צטתג וד לדצי בעחתס ה אעטבפילנצכדקלה רמו שנזתע ידר נח בצלותפ לז בקנט רש עכואצמאגרסיההצ ני וברע לחרppn מיזר ארפנכחה בטצס לטונתר צע נליחוד בתש רק צפעס נמלך יטחזוהדגכאThe 231 Gates. Accordingto the. Later. Kabbailists. These tables appear in. Emek. Ha. Melekh. Amsterdam 1563pages 4 to 6According to the later. Kabbalists they can be used for creatinga. Golem and for similar meditations30Alef. Partzuf of. Keterאב גד הו זח טי כל מן סע פץ קר שתאג דה וז חט יך למ נס עף py רש תבאר הו זה טי כל מן סע פץ קר שת בגאה וז on יך לם נס עף py רש תב גדא זח טי כל מן סע פץ קר שת בג דהאו חט יך לט נס עף py רש תב גר הואה טי כל po סע פץ קר שה בג דה וזאט יך לם נס עף py רש תב גד הו זהאי כל מן סע פץ קר שת בג דה וז חטאך לט נס עף צק רש תב גד הו וח טיאל מן סע pp קר שת בג דה וז חט יךאמ נס עף py רש תב גד הו זח טי כלאן סע פץ קר שת בג דה וז on יך לםאס עף py רש תב גד הו זה טי כל מןאע פץ קר שת בג רה וז חט יך לט נסאף צק רש תב גד הו זח טי כל yo סעאץ קר שת בג דה הז On יך לם נס עףאק רש תב גר הו זה טי כל po jo פץאד שת בג רה וז חט יך לט נפ עף oyאש תב גד הו זח טי כל מן סע פץ קראת בג דה חז חט יכ למ נס עפ py רשGimel. Partzuf of. Bina גד הו זה טי כל מן סע פץ קר שת אבגה וז חט יכ למ נס עף py רש תא בדגו וח טי כל jo סע פץ קר שת אב דהגז חש יכ לט נס עף py רש הא בר הוגה טי כל מן סע פץ קד שת אב דה גט יכ o נס עף py רש תא בד הו זהגי כל טן סע pe קר שת אב דה וז O. Mגך לט נס עף py רש תא בד הז זח טיגל yo jo פץ קר שת אב דה ח חט יכג נס עף צק רש תא גד הו וח טי בלגן סע פץ קר שת אב רה וז On יכ למגס py ay רש תא בד הו זח טי כל joגע pp קר שת אב דה וז חט יכ למ נפגף צק רש תא בר הו וח טי כל מג סענץ קר שת אב דה וז חט יך לם נס עףגק רש תא בד הו זח טי כל jo סע 7Dגר שת אב דה וז on יך לט נס עף צקגש תא בד הו זה טי כל jo סע פץ קרגת אב דה וז חט יכ לם נס עף py רשגא בד הו זח טי כל מן סע פץ קר שתגב דה וז חט יך למ נס עף צק רש תאBet. Partzuf of. Chakhmehבג רה וז חט J למ נס עף py רש תאבר הו וח טי כל מג סע פץ קר שת ak 1בה וז חט יך למ נס ע צק רש תא גד רבו זח טי כל ao סע פץ קר שת אג רה הכז חט יך למ נס עפ py רש תא גד הו בח טי כל מן סע po קר שח אג רה ףח וPoo לם נס עפ py רש תא גד הו זח בי כל yo סע ps קר שת אג דה ה הט ובך לט נס עף py רש תא גד הו זח טי הבל מן סע pp קר שת אג דה ו הט Pבם נס עף py רש תא גד הו וח טי כליהבן סע פץ קר שת אג דה וז חט יך לםבס עף py רש תא גד הו זוז טי כל joבע פץ קר שת אג רה וז חט יך למ נסבף צק רש תא גד הו זח טי כל מן סעpa קר שת אג דה הז On יך למ נס עףבק רש תא גר הו זח טי כל מן סע פץבר שת אג רה ח הט יך tooo עף צקבש תא גד הו זח טי כל טן סע פץ קרבת אג רה וז חט לם נס עפ pr רשבא גד הו זח טי כל מן סע po קר שתDalet. Partzuf of. Daatדה וז on יכ לם נס עף צק רש תא בגmn טי כל jo סע פץ קר שת אב גהדו חט יכ לט נס עף py רש תא בג הודח טי כל jo סע פץ קר שת אב גה דט יכ לם גס עף py רש תא בג הו זחרי כל מן סע פץ קר שת אב גה Onnדך לט נס עף py רש תא בג הו זח טידל מן סע pp קד שת אב גה וז חט יךדט נס עף py רש תא בג הו וח טי כלרן סע פץ קר שת אב גה וז חט יב למרס עפ py רש תא בג הו וח טי כל מןדע ys קר שת אב גה וז On יך לט נסרף py רש תא בג הו זה טי בל מן פעדץ קר שת אב גה וז חט יכ לם נס עףרק רש תא בג הו וח טי כל מן סע פצדר שת אב גה ח on יכ לט נס עף pyדש תא בג הו וח טי כל jo סע פץ קררת אב גה וז חט יכ לט נס עף צק רשרא בג הו וח טי כל מג סע פע קר שתדב גה וז חט יכ למ נס עפ py רש תאדג הו זו טי כל מן סע פץ קר שת אבi5Heh. Partzuf of. Chesed. Vav. Partzuf of. Gevurahי1ד4ו1הבד ד 4צ ד ד א ד שהו חח טי כל jo סע פץ קר שת אב גדהו חט יך לט נס עף py רש תא בג דוהח טי כל jo סע פץ קר שת אב גד הט יך לם נס עף py רש תא בג דו זחהי כל jo סע פץ קר שת אב גד וז חטהך למ נס עף צק רש תא בג דו חז טיהל מן סע פץ קר שת אב גד וז הט יךon נס עף צק רש תא בג רו וח טי כלהן סע פץ קר שת אב גד וז חט יכ למהס עף צק רש תא בג דו nt טי כל yoהע פץ קר שת אב גד ח חט יכ למ נסהף צק רש הא בג דו זח טי כל מן סעהץ קר שת אב n. D הט יך למ נס עףהק רש תא בג דו mt טי כל jo סע פץהר שת גר ח חט יך לם נס עף צקהש תא בג דו זה טי כל jo סע פץ קרהת אב גד וז חט יך לט נס עף צק רשהא בג דו mt טי כל jo סע פץ קר שתהב גד ח חט יך למ נס עף צק רש תאהג דו זה טי כל מן סע פץ קר שת אבהר וז חט יך למ נט עף צק רש תא בג 07 ב ד בצז דוו דד א ד ש דוז הט יך לט נס עף py רש תא בג רהוח טי כל מן סע פץ קר שת אב גד הזוט יכ למ נס עף צק רש תא בג רה זהוי כל מן סע פץ קר שת אב גד הז חטוך לט נס עפ py רש תא בג דה זז טיול מן סע pp קר שת אב גד הז חט יךומ נס עפ py רש תא כג דה Mm טי כלונ סע pp קר שת אב גד הז חט יך לםוס py yp רש תא בג דה זה טי כל joוע פץ קר שת אב גד הז חט יכ לם נסוף צק רש תא בג דה זוז טי כל מג סעוץ קר שת אב גד הז חט יכ למ גס עפוק רש תא בג דה זח טי כל מג סע פצוד שת אב גד הז חט יכ o נס עפ צקוש תא בג דה זח טי כל מן סק פץ קדות אב גד הז on יכ לט נס עף pr רשוא בג רה m טי כל מג סע פץ קר שתוב גד הז חט יכ o נס עף py רש תאוג דה זז טי כל jo סע yp קר שת אבוד הז חט יכ למ נס עף py רש תא בגוה זח טי כל jo סע פץ קר שת אב גדZayin. Partzuf of. Tiferet. Chet. Partzuf of. Netzachנ4צד דד הש ד ך דד בש ד דא ד דזה טי כל jo סע pp קר שת אב גד הוזט יכ לם נס עף צק רש תא בג דה וחזי כל מן סע פץ קר שת אב גד הו חטזך למ נס עף צק רש תא בג דה וח טיזל po סע פץ קר שת אב גד הו חט יךזמ נס עף צק רש תא בג דה וח טי כלזן סע פץ קר שת אב גד הו חט יכ למap ot צק רש תא בג דה וח טי כל joזע pe קר שת אב גד הו חט יך לט נסזז py רש תא בג דה וח טי כל מג סעft קר שת אב גר הו חט יכ למ נס עףזק רש תא בג דה וח טי כל מן פע F. Pזר שת אב גד הו on יכ לט נס עף צקזש תא בג דה וח טי כל מג סע פץ קרזת אב גד הו חט יך לט נס עף py רשזא בג דה וח טי כל yo פע pp קר שתזב גר הו חט יכ לט נס עף py רט תאזג דה וח טי כל מנ סע פץ קר שת אבזד הו חט יך למ נס עף צק רש תא בנזה וח טי כל jo סע פץ קר שת אב גדד חט יכ לט נס עף צק רש תא בג רה 4צts רבצ ד ד 44 דא ד דחט יך למ נס עף צק רש תא בג דה חי כל מן סע פצ קר שת אב גד הו זטחך לט נס עף צק רש תא בג דה וז טיחל מן סע פץ קר שת אב גד הו זט יךon נט עף py רש תא בג דה וז טי כלחן סע פץ קר שת אב גד הו חט יכ למחס עף צק רש תא בג דה וח טי בל joyn פץ קר שת אב גד הו זט יך למ נסהף צק רש תא בג דה וח טי כל מן סעpn קר שת אב גד הו On יך לם נס ayחק רש תא בג דה וז טי כל jo סע פץהר שת אב גד הו ז יך לט נס עף צקחש תא בג רה וז טי כל מן סע פץ קרחת אב גד הו זט יך לם נס עף py רשחא בג דה וז טי כל מן סע פץ קר שתהב גד הו זט יכ לט נס עף צק רש תאחג רה ה טי כל jo סע yp קר שת אבחד וז on יכ למ נס עפ צק רש תא בגnan טי כל מן סע פץ קר שת אב גרתו זט יך לם נס עף py רטש תא בג דהחז טי כל ps po yo קר שת אב גד הו2Tet. Partzuf of. Hod. Yud. Partzuf of. Yesod1דהו11היה1רה1אוהוטי כל מן סע פץ קר שת אב גד הו זהטך לם נס עף pr רש תא בג דה וז חיטל מן סע פץ קר שת אב גד הו זה יךסט נס עף py רש תא בג דה הז חי כלטן סע פץ קר שת אב גד הו וח יך ooטס Ap צק רש תא בג דה הז חי כל joטע פץ קר שת אב גד הו Pm לם נסpy a. D רש תא בג דה וז חי כל מג סעpo קר שת אב גד הו זה יך לם נס עףטק רש תא בג דה וו חי כל מן סע foטד שת אב גד הו זה יך לט נס עף צקסש תא בג דה וז חי כל jo סע פץ קרטת אב גד הו זה יך לם נס עף py רשטא בג דה וז יח כל מן סע פץ קר שתטב גר הו וח יך לט נס עף צק רש תאטג דה וז חי כל מן סע פץ קר שת אבסד הו וח יך לט נס עף py רש תא כגטה וז חי כל מן סע פץ קר שת אב גדטוח יכ לנ סע פצ קר שת אב גד הונז חי כל yo סע פץ קר שת אב גד הוטח יך לט נס עף py רש תא בג דה דצ דד ד רצ ד עד ד 4 ש ד ד א ד רש לם נס עף py רש תא בג דה וז חטיל מן סע פץ קר שת אב גד הו זח טךo. F נס עף צק רש תא בג דה וז חט כלpp pop קר שת אב גד הו זח טך למיס עף py רש תא בג דה וז On כל joיעץ פץ קר שת אב גד הו זה טך לם נסיש צק רש תא בג דה וז on כל jo סעיץ קר שת אב גד הו זה J. O לט נס עףיק רש תא בג דה וז חט בל מן סע פץיד ne אב גד הו זה טך לט נס עף צקיש תא בג דה וז חט כל jo סע פץ קריח אב גד הו זה Jo לט נס עף צק רשיא בג דה וז הט כל מן סע פץ קר שתיב גד הו זה טך למ נס עף צק רש תאינ רה וז חט כל מן סע פץ קר שת אביד הו וח טך לם נס ap צק רש תא בגיה וז on כל מן סע Pe קר שת אב גדיז זח טך לט נס עף צק רש תא בג רהיז חט כל jo סע פץ קר שת אב גד הויח טך לם נס pr ay רש תא בג דה חזיש כל jo סע pp קר שת אב גד הו זחca. Paz of. Maד 4דצ ד שד ד weeכל מן סע פץ קר שת אב גד הו זח טיכמ נס עף צק רש תא בג דה הז חט ילכן סע פץ קר שת אב גר הו זה טי למP. Y Mp. OD רש תא בג דה וז חט יל joכע פץ קר שת אב גד הו זח טי למ נפכף צק רש תא בג דה וז חס יל מג פעכץ קר שת אב גד הו וח טי לם נס ayכק רש תא בג רה וז חט יל מן סע פץכר שת אב גר הו זה טי למ נס עף צקכש תא בג דה וז חט יל מן סע פץ קרכת אב גד הו זה טי לם נס עף py רשכא בג רה וז חט יל טן פע po קר שתכב גד הו זז טי לט נס עף py רש תאכג nt חט יל מג סע פץ קר שת אבכד הו זח טי למ נס עף צק רש הא בגכה וז חט יל po סע פץ קר שת אב גדכו זח טי לט נס עף צק רש תא בג דהכז חט יל מן סע פץ קר שת אב גד הובח טי למ נס עף py רש הא בג דה חeo יל io סע פץ קר שת אב גד הו זהכי לט נס עף px רש תא בג דה וז Dn 4 א 7 א ד ב א ך ד 7 4 צ ש ד ד צר בלם נס עף צק רש תא בג דה וז חט יךלן סע פץ קר שת אב גר הו זה טי כמלס עף py רש תא בג דה וז חט יך מןלע פץ קר שת אב גד הו זה טי כם נסלף צק רש תא בג דה וז חט יך מן סעלץ קר שת אב גר הו זה טי כם נס עףלק רש תא בג דה וז P on מן סע פןלר שת אב גר הו זח טי כם נס עף צקלש תא בג דה ה חט יך מן סע פץ קדלת אב גד הו זח טי כמ נס עף צק רשלא בג דה וז חט יך מן סע פץ קר שתלב גד הו זח טי כם נס עף pr רש תאלג דה וז חט יך מן סע פץ קר שת אבלד הו זה טי כם נס עף צק רש תא בגלה וז pon מן סע פץ קר שת אב גדלו זח טי כם נס עף צק רש תא בג רהpon מן פע פץ קר שת אב גד הולה טי כמ נס py ap רש תא בג דה הזלט יך מן סע פץ קד שת אב גד הו זהלי כמ נס עף pr רש תא בג דה וז Onלך מן סע פץ קר שת אב גד הו זה סיד הצצ דא דצ yeati ברבמן סע פץ קר שת אב גד הו זה טי כלמס עף py רש תא בג דה וז הט יך לןמע ps קר שת אב גד הו וח טי כל נסמף צק רש תא בג רה וז חט יך לן סעpo קר שת אב גד הו זח טי כל נס עףטק רש תא בג דה ח חט יך לן סע P. Pמר שת אב גד הו זח טי כל נס עף pyמש תא בג דה וז חט יך לן סע פץ קרמת אב גד וה mt טי בל נס עף py רשמא בג רה וז חט יך לן סע פץ קר שתמב גד הו וח טי כל נס עף py רש תאמג דה וז חט יך לן סע פץ קר שת אבמר הו זחז טי כל נס עף צק רש תא בגמה ח חט יך לן סע פץ קר שת אב גרmow טי כל נס עף pr רש הא בג דהמז on יך לן סע פץ קר שת אב גד הזמח טי כל נס עף py רש תא בג דה וזop יך לן סע פץ קר שת אב גד הו זחטי כל נס עף py רש תא בג דה וז חטמך לן סע po קר שת אב גד הו זז טימל נס pr ap רש תא בג דה וז חט יך דכ דצ דא ד הכרע צ ד דצ צשנס py. Ap רש תא בג דה ז on יך למנע פץ קר שת אב גד הו זה טי כל מסנף צק רש תא בג דה הח on יך oo סענץ קר שת אב גד הו זח טי כל מס agנק רש תא בג דה הז on יך לט סע פץנר שת אב גד הו זח טי כל מס pyנש תא בג דה הז חט יך לט סע פיץן קרנת אב גד הו זה טי כל מס עף py רשנא בג דה ה חט יך לט סע פץ קר שתנב גד הו וח טי כל מס עף py רש תאנג דה וז חט יך לט סע פץ קר שת אבנד הו זח טי כל טס עף py רש תא בגנה וז הט Pp למ סע פץ קר שת אב גדגוח טי כל מס עף צק רש תא בג דהנז חט יך לט סע פץ קר שת אב גד הונח טי כל מס עף py רש תא בג דה נט יך לט סע ps קר שת אב גד הו זהני כל yon צק רש תא בג דה וז On. Dp למ סע pp קר שת אב גד הו זח טיגל מס עף pr רש תא בג דה הז חט יךנמ סע פץ קר שת אב גד הו זח טי כלד בא דא 27 א ד דעש בד דרש צסע פץ קר שת אב גד הו זח טי כל מןסף py רש תא בג דה ח On יכ לם נעpo קר שת אב גד הו וח טי כל jo עףסק רש תא בג דה וז חט יך למ נע פץסר שת אב גר הו זח טי כל מן עף צקסש תא בג דה וז on יך לם נע פץ קדסת אב גד הו mm טי כל yo עף צק רשסא בג דה וז חט יך למ נע po קר שתסב גד הו זח טי כל מן עף py רש תאסג דה חט יך לט נע pp קר שת אבסד הו זחז טי כל jo עף צק רש תא בגסה וז הט יך לם נע פץ קר שת אב גרסד זה טי כל מן עף pr רש תא בג דהסז on יך למ נע פץ קר שת אב גד הוסח טי כל מן עף py רש תא בג רה הסט יך למ נע פץ קר שת אב גד הו זחסי כל yo עף py רש תא בג דה וז onסך 55 נע פץ קר שת אב גד הו זה טיסל ap yo צק רש תא בג דה וו Tonסט נע פץ קר שת אב גד הו זה טי כלסן עף עק רש תא בג דה וז חט יך למ17הא1אוimxוהי14הבaa עף py רש תא בג דה וז On יך למ נסעץ קר שת אב גד הו Mm טי בל מן qeעק רש תא בג רה וז on יכ לט נס פץעד שת אב גד הו זה טי כל מנ סף pyעש תא בג דה וז חט יך לט נס פץ קרmy אב גד הו זה טי כל yo סף py רשעא בג דה on n יך לם נס pp קר שתעב גד הו זח טי כל yo סף py רש תאעג דה ה חט יך לט גס פץ קר שת אבעד הו זה טי כל מן סף pr רש תא בגעה וז חט יכ לט נס pp קר שת אב גדעו ח טי כל מן ספ צק רש תא בג דהעז On יך למ נס pp קר שת אב גר הוnp טי כל מן סף pr רש תא בג דה וזעט יך לם נס פץ קר שת אב גד הו וחעי כל yo סף py רש תא בג דה וז חטעך לם נס pp קר שת אב גד הו וזח טיעל מן סף צק רש תא בג דה וז חט יךop נס פץ קר שת אב גד הו זה טי כלען סף pr רש תא בג דה וו on יב ooעס פץ קר שת אב גד הו זח טי כל yoדצ דא ד שא רש ד דצ שפץ קר שת אב גד הו זה טי כל jo סעpp רש תא בג דה ח חט יך למ נס ryפר שת אב גר הו זח טי כל מן סע pyפש תא בג דה וז on יך לט נס עץ קרפת אב גד הו זוז טי כל מן סע py רשפא בג רה וז הט יך לט נס עץ קר שתפב גר הו זה טי כל yo סע py רש תאפ דה וז חט יך לם נס pp קר שת אבפד הו זה טי כל yo סע pr רש תא בגפה וז חט יכ למ נס py קד שת אב גרפו זח טי כל מן סע צק רש תא בג דהon יך לט נס py קר שת אב גד הופח טי כל jo סע py רש תא בג דה וזפט יך למ נס py קר שה אב גד הז Thפי כל jo סע py רש תא בג דה וז חטפך למ נס עץ קר שת אב גד הו זה טיפל מן סע צק רש תא בג דה וז חט יךפמ נס עץ קר שת אב גד הו זח טי כלפן סע צק רש תא בג דה וז חט יך oפס עץ קר שת אב גד הו זח טי כל מןפע pr רש תא בג דה וז חט J לם נסi i ce a ia וPeh. Back of. Gevurah. Tzadi. Back of. Tiferetצק רש תא בג דה וז חט יכ למ נס עףצר שת אב גד הו m טי כל jo פע פקצש תא בג דה וז חט יך לם נפ עף קרצת אב גד הו זז טי כל yo סע pp רשצא בג דה וז הט יך למ נס עף קר שתעב גד הו זה טי כל yo סע פק רש תאצג רה וו חט יך לם נס ap קר שת אבצד הו זח טי כל מן סע פק רש תא בגצה וז חט יך לם נס עף קד שת אב גדצו זח טי כל מן סע פק רש תא בג דהon ty יך למ נס עף קר שת אב גד הוצח טי כל מן סע פק רש תא בג דה וזצט יך לם נס ap קר שת אב גד הו Mtצי כל מן סע פק רש תא בג דה וז חטצך למ נס עף קר שת אב גד הו זח טיoy מן סע פק רש תא בג דה וז On יךo. F נס עף קר שת אב גד הו זה טי כלצן סע פק רש תא בג רה וז חט יך aoo. F עף קר שת אב גד הו זה סי כל yopp py רש תא בג דה וז on יך לט נפצף קר שת אב גד הו Mt טי כל מן סעKuf. Back of. Netzach. Resh. Back of. Hoda i ee i i i a ialקר שת אב גר הו m טי בל jo סע פץקש תא בג דה ה חט יך לם נס עף צדקת אב גד הו זה טי כל jo סע פץ רשap בג דה וז חט יך לט נס עף רצ שתקב גד הו mt טי כל מן סע פץ רש תאקג דה וז חט יך למ נס עף צר שת אבקד הו זז טי כל מן yo פץ רש תא בגקה ח חט יך לם נס עף צר שת אב גדקו זח טי כל jo סע פץ רש תא בג דהקז Pp on לט נס עף צד שה אב גד הזקח טי כל jo סע פץ רש תא בג דה וזקט יך לט נס עף ער שת אב גר הו זהקי כל מן סע פץ רש תא בג דה וז הטקך ob נס עף עד שת אב גד הו וח טיקל מן סע פץ רש תא בג דה הז T onop נס עף צר שת אב גד הו זה טי כלקן סע P. D רש תא בג דה וו חט oopop עף צר שת אב גר הו זה טי כל yoקע פץ רש תא בג דה וז חט יך למ נסקף צר שת אב גד הו זה טי כל jo סעקץ רש תא בג רה וז חט יך למ נס ay הצצ דא ד אש ד ד 2 4 דד 4 שרש תא בג רה וז הט יך לם נס עף צקרת אב גד הו זח טי כל מן סע פץ קשרא בג דה וז חט יך למ נס עף py שתרב גד הו זה טי כל מן סע פץ קש תארג דה וז חט יך לם נס עף צק שת אברד הו זח טי כל מן סע פץ קש תא בגרה וז חט יך לם נס עף py שת אב גדרז זה טי כל מן סע פץ קש תא בג דהרז חט יך לם נס עף צק שת אב גד הורח טי כל מן סע פץ קט תא בג דה וזרט יך לם py yon שת אב גד הו זהרי כל מן סע פץ קש תא בג דה וז חטרך למ נס עף צק שת אב גד הז זז טירל מן סע פץ קש תא בג רה וז חט יךרם נס עף צק שת אב גד הו זה טי כלרן סע פץ קש תא בג דה וז חט יך למרס עף צק טת אכ גד הו זה טי כל joרע פץ קש תא בג רה וז הט יך לט נסרף צק שת אב גד הו mt טי כל yo joרץ קט תא בג דה ח הט יך לם נס עףרק שת אב גד הו זה טי כל מן סע פץShin. Back of. Yeod11הא1א1האm11ההו1ההשת אב גר הו זה טי כל מן סע פץ קרשא בג דה וז חט יך לט נס עף צק רתשב גד הו זח טי כל yo סע pe קר תאשג דה וז חט יך למ oa עף צק רת אבשד הו חח טי כל jo סע פץ קר תא בגשה וז חט יך לם נס עף צק רת אב גדשו זה טי כל מן סע פץ קר תא בג רהשז on יך לם נס עף py רת אב גד הושח טי כל מן סע פץ קר תא בג דה וזow יך a נס עף py רת אב גד הו זחשי כל מן סע פץ קר תא בג דה וז Onשך לט נס עף צק רת אב גר הו זז טישל jo סע פץ קר תא בג דה ח on יךשם נס עף צק רת אב גד הו mt טי כלשן סע פץ קר תא בג רה וז on יכ למpr ay ow רת אב גד הו זח טי כל מןשע פץ קר תא בג דה וז חט יך לם נסשף עק רת אב גד הו זח טי כל jo סעשץ קר תא בג דה וז זט יך לט נס עףשק רת אב גד הו זח טי כל yo סע פיןשר תא בג דה וז הט יך לם נס עף צקתא בג רה וז חט יך לט נס עף py רשתב גד הו זח טי כל מן סע פץ קר שאתג רה וז חט יך o נס עף צק רש אבתד הו זח טי כל מן סע פץ קר שא בגתה וז חט יך לט נס עף צק רש אב גדתו זז טי כל yo סע פץ קר שא בג דהtn חט יך למ נס עף צק רש אב גר הותח טי כל מן סע פץ קר שא בג דה וזתט יך למ נס עף צק רש אב גד הו זהתי כל מן סע פץ קר שא בג דה וז חטתך למ נס עף 

תר שא כג דה חז חט יך לם נט

 jo סע פץ קר שא בג דה וז הט יךחמ נס עף צק רש אב גד הו זה טי כלI. N סע פץ קר שא בג דה וז חט יך למתס עף צק רש אב גד הו זה טי כל מןתע פץ קר שא בג דה וז הט יך למ נסan צק רש אב גד הו mr טי כל jo סעתץ קר שא כג דה וז חט יך למ נט apתק רש אב גד הו זה טי כל yo סע פץתר שא כג דה חז חט יך לם נס עף צקתש אב גד הו וח טי כל מן סע פץ קרA. PP. EN. DI. X I. VE. DI. TI. ON. S A. ND. CO. MM. EN. TA. RI. ES. Appendix. IV 319Printed. Editions. Mantua 1562 4 108 ff. First. Edition. Includes commentaries of. Raavad. Ramban. B Moshe. Botril. Saadia. B Eliezer of. Wormes. Major text is the. Short. Version but also includesthe. Long. Version as an appendix ff 102108 Published by. Yaakov ben. Naftali. Gazolo. Lemberg 1680 Contains six versions of the text. Amsterdam 1713 12 487 Also includes the. Zoharic. Sifra. De. Tzeniuta and parts of the. Talmudic tract of. Tamid. Withintroduction by. Moshe ben. Yaakov. Hagiz. Constantinople 1719 8 28 f. Includes abridged commentaries of. Raavad. Ramban. B and the. An. Published by. Yonah ben. Yaakov and. Yeshiah. Ashkenazi. Constantinople 1724 4 Same as 1719 edition. Zolkiev 1745 4 Contains all commentaries in. Mantua edition aswell as that of the. Ar. Also contains. Long. Version. Koretz 1779 4 36 ff. Includes commentary. Otzar. Ha. Shem attributed to. R Moshe ben. Yitzchak of. Kiev qv. Grodno 1797 8 Includes commentary. Pri. Yitzchak by. R Yitzchak. Isaac ben. Yekutiel of. Mohelov qv. Grodno 1806 4 86 f. With vocalized text and all commentaries in. Mantua edition. Also includes commentary of. Ari and. REliahu. Gaon of. Vilna. Gra. Edited by. Menachem. Mendel of. Skiav. Dyhrenfurth 13123Vilna. Grodno 1820 4 Contains all commentaries as in. Mantua edition as well as that of. Gra. Salonica 18314Cracow 18Prague no date 4 Contains commentaries as in. Mantua edition. Lvov 1860 4 176 7 Contains commentaries as in. Mantua editionas well as. Otzar. Ha. Shem. Pri. Yitzchak and commentaries of. Ari and. Gra. Published by. Benjamin. Bischko320 S. EF. ER. YE. TZ. IR. AH. Jerusalem 187485 three volumes 186 7 Contains commentary of. Gra edited by his disciple. R Moshe. Shlomo of. Tulchin. Also includes supercommentary on. Gra. Toldot. Yitzchak by. R Yitzchak ben. Yehudah. Leib. Kahanah qv. Warsaw 1884 4 106 f. The standard edition in current use. Consists of two sections. The first section contains all commentaries as in. Mantua edition as well as. Otzar. Ha. Shem. The commentary. Chakamoni by. R Shabbatai. Donello is printedseparately at the end of this section. Second section contains. Pri. Yitzchak and commentary of. Gra with commentary of. Anat the end. Also contains. Long. Version at end. This editioncontains many typographical errors in the commentaries. London 1902 8 79 pp. With commentary by. Donash ibn. Tamimqv. Jerusalem 1962 Reprint of. Warsaw edition. Jerusalem 1965 204 pp. Long. Version with commentary. Yotzer. Orby. Benizion. Moshe. Yair. Weinstock. Israel 1970 Reprint of. London 1902 edition. Jerusalem 1972 143 pp. Critical edition of first chapter based onall printed editions commentaries and manuscripts by. Yisrael. Weinstock. Le. Birur. Ha. Nusach shel. Sefer. Yetzirah. Temirin1Other. Books. Containing. The. Sefer. Yetzirah. Chemed. Elohim by. R Benyamin. Ha. Levi. Kabbalistic prayers andreadings for the entire year. Contains vocalized text of. Ari. Gra. Version. In later editions 1772 the text is from a manuscript from the library of. R Benyamin. Ha. Levi owned by hisfather and edited by the. Kabbalist. R Shuliman ibn. Ochnaone of the main disciples of the. Ari. Ismur 1738Venice 1756 2Venice 1766Venice 1772 122 Venice 1787 108 7Livorno 1793Venice 1793Livorno 1797Salonica 1800Appendix. IF 321Livorno 1801Livormma 1803Livorno 1810Livorno 1820Livorno 1827Livorno 1837Belgrad 1841 12 127f. Edited by. R Chaim ben. David. Chaim. Livorno 1342Livorno 1862Venice 1866Seder. Kiryat. Moed. Kabbalistic and other readings for the nights of. Vienna 1870Livorno 1892 89 259 Likutey. Tzvi. Kol. Bo. Warsaw. Levin. Epstein no date p 105 Firstand last stanzas as part of. Shavuot night servicei vocalized. Venice 1704Same but in a somewhat different version. Venice 1737Needar. Ba. Kodesh. Contains. Ari. Gra. Version together with. Jdra. Rabba. Idra. Zuta and. Sifra. De. Tzniuta as recited on. Shavuotnight. Introduction by. R Moshe. Hagiz. Ismir 1746Ismir 1755 8 70 ff. From manuscript in library of. RBenyamin. Ha. Levi edited by. R Shuliman ibn. Ochna see. Chemed. Elohim. Shaarey. Tzion edited by. R Nathan. Noteh ben. Moshe. Hanover. Prayers and readings for various occasions based on the teachings of the. Ari. Prague 1662422 S. EF. ER. YE. TZ. IR. AH. With additions. Tikkun. Seuday. Kaddish by. R Yermiyah of. Vertish. Amsterdam 1672 54 f. FPrague 1632Prague 1688 52 ff. Wilhelmsdorf 1690Prague 1692Dessau 1693Venice 1701With additions by. R Mordecai. Markil ben. Yisrael. Nissan. Amsterdam 1736 A somewhat different version. Venice 1736 187 7Sulzbach 1747Amsterdam 1751Venice 1751Venice 1753 187 7Amsterdam 774Amsterdam 1779 123 ff. Sulzbach 1782 142 ff. Amsterdam 1784Novydwor 17388Poritzk 1794Livorno 1795Appendix. IV 323Dihernfurth 1828Ostrog 1828 188 7Venice 1836Josefov 1839Josefov 1841With. Yiddish. Translationlassi 1843Zitamar 1849Livorno 1861Vienna 1864 142 pp. Lvov 1863Lvov 1871Przemysi 1917 12 196 With commentaries. Poteach. Shaarim. Shaarey. Orah. Maasim. Tovim as well as. Tikkun. Hak. Keiali by. R Nachman of. Bresiov. New. York 1974 Reprint of the above. Tikkain. Layl. Shavuot. Readings for. Shavuot night according to theorder arranged by. R Shlomo. Al. Kabatz. Contains first and laststanzas of the. Long. Version. Venice 1648Venice 1654Venice 1655Furth 1723 8 70 Furth 1728 12 188Venice 1730Venice 1739Furth 1739 96Venice 1743 97 ff. Frankfort am. Mein 17511754Venice 1766 142 jf. Vienna 1794 8 141 7Vienna 1803Livorno 1805Blizorka 1808Sklav 1814Ostrog 1814Ostrog 1823Blilovka 1824Livorno 1831324 S. EF. ER. YE. TZ. IR. AH. Siavita 1836 49 165 Sudyikov no date. Zitamar 1867 168 Vienna 1861Vienna 1864Josefov 1865 140 7Brody 1876 8 128And many others. Manuscripts. Ari. Gra. Version. Jewish. Theological. Seminary. Ms. Adler 1327 16th century. Short. Version. British. Museum. Ms 736 ff 40a43b 13 century. Earliest and besttext of this version. Paris. Ms 763 f 1838 13th century. Parma. Ms 1390 360380 14th century. Paris. Ms 802 ff 57b59b 14th. Hebrew. Union. College. Cincinatti. Ms 523 14th century. British. Museum. Ms. Gaster 415 ff 298328 14th century. Vatican. Ms 441 f. F 11881228 16th century. Oxford. Ms 2455 7 3a8b 16th century. Cambridge. Ms. Add 647 Jf 7b9b 16th century. Long. Version. Vatican. Ms 299 ff 668716 Very old probably from the 10th or11th century. This is the earliest and best complete manuscriptof. Sefer. Yetzirah. Is also contains an introduction by an earlyanonymous writer by. Yisrael. Weinstock. Tarbitz32157 1963 Sinai 5425556 1964 The text in this manuscript is often referred to in. R Yehudah. Barcelonis commentary on. Sefer. Yetzira. Appendix. IF 5Oxford. Ms 1531 ff. Ibl2a 13th century. British. Museum. Ms 752 798818 14th century. Contains sametext as. Vatican 299 with some errors. British. Museum. Ms 737 ff 379b387a 16th century. Saadia. Version. Geniza. Fragment. Taylor. Schechter 325 11th century. This manuscript apparently contained the entire. Sefer. Yetzirah on a single page. Published by. AM. Habermann. Sinai 10 1947Geniza. Fragment. Cambridge. Westminster. Talmud 2325British. Museum. Ms 754 ff 212a216a 14th century. Paris. Ms 770 ff 413453 15th century. Commentaries. Aaron ben. Yosef. Sargado 90960 Portions of this commentaryare cited by. R Moshe. Botril qv. Abraham ben. Shmuel. Abulafia 12401296 Gan. Naul. Written in. Sicily in 1289 Munich. Ms 58 Printed in part in. Sefer. Ha. Peliyah. Sefer. Ha. Kanah. Koretz 1784 pp 50c56c_ Otzar. Eden. Ha. Ganuz. Also contains important autobiographical material including a list of thirteen earlier commentarieson. Sefer. Yetzirah used by. Abulafia. Written in. Sicily in 1285Oxford. Ms. Or 606Abraham ben. David. The. Raavad. Commentary printed in the. Manuta 1562 edition as well as together with. Rittangels. Latin translation. Amsterdam 1642 and included in mostmajor subsequent editions. Although the. Raavad is usuallyidentified as. R Abraham ben. David of. Posquieres11201198 one of the early. Kabbalists the accepted opinionboth among. Kabbalists and historians is that he was not theauthor of this commentary. From internal evidence it waswritten in 1430 Many authorities attribute this commentaryto. R Yosef. Ha. Arukh qv or א Yosef ben. Shalom. Ashkenazi qv. This commentary appears to follow the system of. R Yitzchak. Bardashi qv. Abraham ibn. Ezra 10921167 This commentary is mentioned by. RAbraham. Abulafia where it is described as combining philosophy and. Kabbalah. In a letter to his brother. Ibn. Ezra himself326 S. EF. ER. YE. TZ. IR. AHalso apparently refers to this commentary. No known copyof this commentary is existent. Abu. Shal. Donash ibn. Tamim. See. Donash. Anonymous. Commentaries. Jerusalem. Ms 8 33026 29 30Leiden. Ms 24610Oxford. Mss 6322155779159456162351794101947122803Paris. Mss 680678763234568766356770532843210483109210Ari. See. Vitzchak. Luria. Azriel ben. Shlomo of. Gerona 11601238 master of the. Ramban in. Kabbalah. Commentary mentioned by. Abraham. Abulafia. Parma. Ms 1390 14th century. According to some scholarsthe printed commentary attributed to the. Ramban was actually written by. R Azriel. See. Moshe ben. Nachman. Ramban 8Barceloni. See. Yehudah. Barceloni. Barukh ben. Barukh. Torgami 13th century. Majtechot. Ha. Kahbbalah. Torgami was the master of. R Abraham. Abulafia and the latter also mentions his commentary which consists largely ofgematnot and other word manipulations. Paris. Ms 7701with fragments in. Oxford. Ms 15983 Published in. GScholem. Ha. Kabbalah. Shel. Sefer. Ha. Temunah. Ve. Shel. Abraham. Abulafia. Jerusalem 1965 pp 229239Bentzion. Moshe. Yair. Weinstock contemporary 2026 Or. Commentary on the. Long. Version anthologizing earlier sources. Jerusalem 1965 204 pp. Birkat. Yosef. See. Yosef. Edies. Ashkanazi. Chaim of. Vidzy 18th century. Gan. Yeh. Commentary on. Gra. Version following teachings of. Ari and. Gra. Written around 1800Breslau 1831 4 42 זAppendix 11 327Chakamoni. See. Shabbatai. Donnolo. David. Chabilo 15881661 Existent in manuscript belonging to thelate. Warsaw community. Donash or. Adonim. Ibn. Tamim 0th century. Written in. Kairwan. Tunisia in 955 based on the lectures of. Donashs master. R Yitzchak. Israeli. Originally written in. Arabic but translated in several versions into. Hebrew. Mentioned by. Abraham. Abulafia. First commentary on. Short. Version. Existent inmanuscripts. Berlin. Or 8 2434 Paris 10482 fragments ofwhich were published by. Georges. Vajda5 A translation by. RNachum. Ha. Maarabi is in. Munich. Ms 47 and parts of it werepublished by. Yehudah. Leib. Dukes in tis introduction to. Kunires. Ha. Mesoret. Tubingen 1846 The complete text waspublished by. Menasheh. Greshberg on the basis of. Oxford. Ms22502 London 1902 8 79 pp. Reprinted. Israel 1970Eliezer. Ashkenazi. This commentary is mentioned by. Abraham. Abulafia who says that it is deeply. Kabbalistic. No knowncopy existent. Eliezer. Ha. Darshan. Ashkenazi. Mentioned by. Abraham. Abulafiawho states that he did not see it. Extant in manuscript. Munich. Leipzig 30 Some identify this with commentary of. R Eliezer. Rokeach of. Wormes. Eliezer. Ha. Kalir around sixth century. Concepts found in. Sefer. Yetzirah are woven into some of his poetry. Some authoritiesplace. R Eliezer. Ha. Kalir as early as the second century identifying him with. R Eliezer son of. R Shimon bar. Yochaiauthor of the. Zohar. Eliezer ben. Yehudah. Rokeach of. Wormes. Garmiza 11601237His treatment to the first three chapters is highly mystical butthe astrological concepts in the later chapters is taken largelyfrom. Chakamoni. He is unique in utilizing 221 Gates ratherthan 231 British. Museum. Ms 737 16th century. Edited by. R Tzvi. Elimelekh. Shapiro of. Dinov and published by hisgrandson. Moshe. Shapiro as. Perush. Ha. RA. Me. Garmiza. Przemiysl 1888 22 f. F___ Abridgement of the above first published in the. Mantua 1562edition. Elchanan. Yitzchak ben. Yakir of. London middle 13th century. Based on lectures of. R Yitzchak of. Dampierre. Fulda. Landesbibliothek. Ms 4 published by. Georges. Vajda. Kobetzal. Yad 16145197 1966Eliahu ben. Menachem. Ha. Zeken around 1000 Often cited in commentary of. R Moseh. Botril. Eliahu ben. Shlomo. Gaon of. Vilna. The. Gra 17201797 Consid328 S. EF. ER. YE. TZ. IR. AHered one of the greatest geniuses of all time. Purely. Kabbalisticcommentary on the. Gra. Version which he edited. First published in. Grodno 1806 and contained in subsequent editionsmost notably that of. Warsaw 1884 An edition edited by hisdisciple. R Moshe. Shlomo of. Tulchin and also containing asupercommentary. Tolder. Yitzchak by. R Yitzchak ben. Yehudah. Leib. Kahanah qv was published in. Jerusalem1874 186 pp. Ezra 11571238 Disciple of. Isaac the. Blind and master of. Rambanin. Kabbalah. His commentary on. Sefer. Yetzirah 15 mentionedby. R Abraham. Abulafia. Some identify this with. Ramban. Bsee. Moshe ben. Nachman. Gan. Yah. See. Chaim of. Vidzy. Gan. Naul. See. Abraham. Abulafia. Ginat. Egoz. See. Yosef. Gikatalia. Gra. See. Eliahu. Gaon of. Vilna. Hadrey. Kodesh. See. Meir. Kornik. Hai ben. Sherira. Gaon 9691038 Fragments of his commentary arequoted by. Moshe. Botril. Jellinec assembed these fragmentsand printed them together. Litteraturblatt des. Orients. OL. B1851 pp 546556___ Sheelat. UTshuvet al. Sefer. Yetzirah. Questions and answersregarding the. Sefer. Yetzirah. Vatican. Ms 181 Quoted in. Bachya commentary on. Exodus 346 Pardes. Rimonim 111Isaac. See. Vitzchak. Isaac of. Acco. See. Yitzchak. De. Min. Acco. Isaac the. Blind. See. Yitzchak. Sagi. Nahor. Jacob. See. Yaakov. Joseph. See. Yosef. Judah. See. Yehudah. Kuzari. See. Yehudah. Ha. Levi. Luria. See. Yitzchak. Luria. Meir. Aristola. The existence of this commentary is mentioned by. RShiome. Al. Kabatz 15051584 in his. Aperion. Shiome chapterג ך3Meir ben. Moshe. Kornik 17521826 Hadrey 050 Commentaryon first and last stanzas of. Long. Version as found in. Tikkun. Layl. Shavuot qv. Dihrenfurth 1812 16 7Meir ben. Shlomo. Ibn. Sahula. Only known commentary written on. Saadia. Version other than that of. Saadia himself. Written in1331 Rome. Angelica. Library. Ms. Or 45 14th century. Menachem. Epstein. Vetzirah. Odessa 1913 30 pp. A discussionregarding the creation of a. Golem through. Sefer. Yetzirahbased on the. Talmud and later sources. Also includes an analy. Appendix. IV 329sis of. Niflaot. Maharal. Mi. Prague. Pieterkov 1909Moshe. Botril early 15th century. Written in 1409 and quotes manyearlier sources no longer in existence. Vatican. Ms 441 15thcentury. First printed in. Mantua 1562 and in most subsequent editions. Moshe. Cordevero. The. Ramak 15221570 Dean of the. Safed. School of. Kabbalah. Existent in manuscript. Jerusalem 82646 The. Sefer. Yetzirah is also discussed extensively in the. Ramaks other works. Moshe ben. Maimon. Maimonides. The. Rambam 1 1351204 Theexistence of such a commentary is mentioned by. R Yechiel. Heilpern in. Seder. Ha. Dorot. Sefarim. Sefer. Yetzirah. No copyis known to exist and in general the. Rambams philosophyappears to oppose the approach of the. Sefer. Yetzirah. Moshe ben. Nachman. Nachmanides. The. Ramban 11941267One of the leading. Talmudists and. Kabbalists in his time. Commentary is mentioned by. Abraham. Abulafia. Jerusalem. Ms 8 33028 ff 259a261b published by. Gershom. Scholem. Kiryat. Sefer 6385410 1930 Ramban. Commentary first printed in. Mantua 1562 and inmany subsequent editions. Does not coincide with manyquoted exerpts from. Rambans commentary cited in earlysources as does previous 158125 According to most authoritiesthis is commentary of. Ezra or. Azariah of. Gerona qv4Moshe ben. Yaakov of. Kiev 14491530 Otzar. Ha. Shem. First published in. Koretz 1779 and included in many later editions. R Moshe of. Kiev is also known as author of. Shoshan. Sodot. Koretz 1784Moshe ben. Yaakov ibn. Shoshan. Written in 1511 Munich. Ms10477Moshe ben. Yosef of. Alisai. See. Saadia. Nachum. Ha. Maarabi. See. Donash ibn. Tamim. Yitzchak. Yisraeli. UMoadim. See. Yehoshua. Eisenbach וסוכOtzar. Eden. Ha. Ganuz. See. Abraham. Abulafia. Otzar. Ha. Shem. See. Moshe of. Kiev. Peretz ben. Yitzchak. Ha. Cohen 13th century. In his noted work. Maarekhet. Elokut. Mantua 1558 he mentions that he wrotea commentary on. Sefer. Yetzirah. Pri. Yitzchak. See. Yitzchak. Isaac of. Mohaiov. Raavad. See. Abraham ben. David. Yosef. Ha. Arukh. Yosef. Ashkenazi. Ramak. See. Moshe. Cordevero. Ramban. See. Moshe ben. Nachman. Azrial. Ezra. Rambam. See. Moshe. Maimonides330S. EF. ER. YE. TZ. IR. AH. Raziel also known as. Raziel. Ha. Malakh and. Raziel. Ha. Gadol. Anancient anonymous magical and. Kabbalistic text. Actuallyconsists of three books. Raziel. Ha. Malakh or. Sefer. Ha. Malbush pp 2b7a. Raziel. Ha. Gadol pp 7b33b and. Sefer. Raziel or. Maayin. Ha akhmah pp 34a48b. The second book. Razief. Ha. Gadol contains many important comments on. Sefer. Yetzirah. Some attribute this section to. Abraham. Abulafia. First published in. Amsterdam 1701 4 467Other editions include. Gorodna 1793Minkowitz 1803Lvov 1804 42 זוMedzyboz 1818 49 ff. Kapust 1820Lvov 1821Ostrog 1821 40 77Medzyboz 1824Minkowitz 1827Ostrog 1827Ostrog no date 4Lvov 1835Salonica 1840Caleutta 1845 8 134 Warsaw no date 40 7Edited by. R Yisrael ben. Shabatai. Shapiro. Maggid of. Koznitz. Warsaw 1812Lvov 1842Lvov 1840 40 Lvov 1863Lvov 1865 64 pp. Lvov 1869Josefov 1873 72 pp. Vilna 1881 4Warsaw 1881Lvov 1882New. York. Naftali. Zvi. Margolies no date 155 pp. Saadia ben. Yosef. Gaon 891941 Tzafsor. Ktaav. Al. Mabadi writtenin. Arabic in 931 Oxford. Ms 1533 13th century. Publishedwith. French translation by. Meyer. Lambert under the title. Commentaire sur le. Sefer. Yetzirah our. Livre. Creation par le. Gaon. Seadja d. Fayyour. Paris 1891 Also published with. Hebrew translation by. Yosef ben. David. Kapach. Jerusalem1972 143 pp. Appendix. IF 531_ Translated into. Hebrew by anonymous author in the 11th century. Vatican. Ms 236 16th century. This is the text quotedin commentary of. Yehudah. Barceloni qv. Translated into. Hebrew by. R Moshe ben. Yosef of. Alisna. Parma. Ms 769 14th century. Exerpts of this translation werepublished by. A Jellinek. Litteraturblatt des. Orients. OL. B1841 p 224 Saadia. First published in. Mantua 1562 and in many latereditions. On. Long. Version cannot be atiributed in its entiretyto. Saadia. Gaon since it mentions many later sages such as. Abraham ibn. Ezra and. R Yaakov. Tam. Most probably writtenby a 13th century. Ashkenazic scholar possibly named. Saadia. A more complete version including an introduction not inprinted editions is existent in manuscript. Munich 40 Jerusalem 8 1136 15th century. Introduction was published by. MSteinschneider. Magazin fiir die. Wissenschaft des. Judentums1892 p 83Shabbatai ben. Avraham. Donnelo 93982 Chakomoni or. Tachkamoni. Written in 946 and mentioned both by. Rashiand by. Abraham. Abulafia. Parma. Ms 417 i5th century and. Munich. Ms 362 First published by. David. Castelli as. ICommento di. Sabbathai. Donnolo sur. Libre della. Creazione. Firenze 1880 8 Also included in. Warsaw 1884 edition pp62a74b. Published together with. Ajtzur. Chovor. Ha. Levavot. Jerusalem 1945Shlomo ibn. Gabriel 10211050 In a number of his poems he elaborates on the doctrines of. Sefer. Yetzirah. See. Shirey. Shlomo ibn. Gabriel edited by. Bialik and. Rawnitzki. Berlin. Tel. Aviv192429 Vol 2 No 58Shlome ben. Shimon. Tore 16th century. Oxford. Ms 24551Shmuel ben. Saadia ibn. Motot 15th century. Meshovev. Netivot. Vatican. Ms 225 15th century. Paris. Mss 7691 8249 2Shmuel ben. Elisha. Porteleone. London. Ms. Jews. College. Tachkamoni. See. Shabbatai. Donnelo. Toldot. Yitzchak. See. Yitzchak. Kahanah. Tzahallel ben. Netanel. Gaon. Some of his poems expound upon theteachings of. Sefer. Yetzirah. Published by. Davidson. Hebrew. Union. College. Annual 322555 1926 with additions by. EBaneth. Monatsschrift fiir. Geschichte und. Wissenschaft des. Judentums. MG. W 7142642 1927Yaakov ben. Nisim of. Kairwan 908976 Philosophical commentarybased on teachings of. Yitzchak. Yisraeli and much like commentary of. Donash. Munich. Ms 9220 Published by. Yehudah. Leib. Dukes. Kunires. Ha. Mesoret. Tubingen 1846332 S. EF. ER. YE. TZ. IR. AH. Yaakov of. Sagovia. His commentary is mentioned by. Abraham. Abulafia who states that it is completely. Kabbalistic. Noknown copy in existence5Yehoshua. Eisenbach. Otot. UMoadim. Bartfeld 1904 4 35 Jf. Yehudah ben. Barzilai. Barceloni 10821148 An extensive mostlyphilosophical and. Talmudical commentary quoting numerousearly sources most notably. Saadia. Gaon. A most importantsource book regarding early. Jewish theology. Published by. Shlomo. Zalman. Chaim. Halberstam. Beriin 1885 30 354 pp. Reprinted. Jerusalem 1971Yehudah ben. Shmuel. Ha. Chasid of. Regensburg 11451217 Mentioned by. Abraham. Abulafia who notes that it follows. Chakamoni of. Shabbatai. Donnelo qv. Cf. Leipzig. Ms 30The commentary of. R Eliezar. Rokeach of. Wormes a discipleof. R Yehudah. Ha. Chasid often quotes his master and thiscommentary also often follows. Chakamoni. No known copyin existence. Yehudah. Ha. Levi 10681118 In his famed. Kuzeri 425 he providesa highly insightful philosophical commentary on. Saadia. Version. Auzari was written in. Arabic translated into. Hebrew by. Yehudah ibn. Tebon 11201193 and first published in. Fano1506 62 f. There have been over twentysix subsequent editions including numerous translations and commentaries onthis important classic. Yehudah ben. Nisim ibn. Malka 14th century. Written in. Arabicand quoted in commentary of. R Moshe. Botril as well as in. Megillat. Setarim. Venice 1554 a commentary by. R Shmuelibn. Motot qv on. Pentateuch commentary of. Abraham ibn. Ezra q. Paris. Ms 7643 an excerpt of which 15 in. Hirschfeld. Arabic. Chrestomathy. London 1892 pp 1931 A. Hebrew translation of this commentary is in. Oxford. Ms1536 See. George. Vajda. Juda ben. Nissim ibn. Malka. Philosphe juif. Marocain. Paris 1954Yetzirah. See. Menachem. Ekstein. Yitzchak. Bardashi 12th century. Mentioned by. Abraham. Abulafiawho makes special note of his arrangement of the 231 Gates. Here his system is almost exactly the same as that found in. Raavad see. Abraham ben. David. Yitzchak ben. Leib. Kahanah 18241900 Toldot. Yitzchak. Supercommentary on commentary of. R Eliahu. Gaon of. Vilna. Gra. First published in. Jerusalem 1274 and with additions. Jerusalem 1879Yitzchak. De. Min. Acco. Isaac of. Acco 12501340 Disciple of. Ramban. Commentary draws heavily on that of. Yitzchak. Sagi. Appendix 1 333Nahor. Jerusalem. Ms 8 404 published by. Gershom. Scholem. Airyat. Sefer 31379396 1957Yitzchak. Luria. The. Ari 15341572 Leading luminary of the. Safed school and the most influential of all. Kabbalists. Commentary weaves teachings of. Sefer. Yetzirah into the. Aris general scheme. First published in. Constantinople 1719 Zolkiev1745 and in other editions. Included at end of. Warsaw 1384edition. A discussion of the. Thirtytwo. Paths of. Wisdom bythe. Ari is found in. Likutey. Shas 1783 ff 27a b and also atend of. Warsaw edition. Yitzchak. Sagi. Nahor. Isaac the. Blind 11601236 Son of. R Abraham ben. David of. Posqueres and master of. Azriel and. Ezraof. Gerona qv. Considered one of the greatest of all. Kabbalists. His is one of the few commentaries to openly discuss the meditative aspects of. Sefer. Yetzirah. Rome. Angelica. Library. Ms 46 15th century. Oxford. Ms 245612 Leyden. Ms 241641 Published by. Gershom. Scholem at end of. Hak. Kabbalah. Be. Provence. Jerusalem 1966Yitzchak. Isaac ben. Yekutiel. Zalman of. Mohalov 17281806 Pri. Yitzchak. Kabbalistic commentary based on. Zohar and teachings of the. Ari. First published in. Grodno 1797 3 alsoincluding additions to his. Beer. Yirzchak his commentary on. Tikuney. Zohar first published in. Zolkiev 1778 Alsoincluded in. Lvov 1860 edition and in second part of. Warsaw 1884 edition. Yitzchak ben. Shlomo. Yisraeli 830932 One of the greatest sagesof his time. According 10 his disciple. Donash ibn. Tamimqv. Saadia. Gaon qv would often consult him with regardto scientific matters. Philosophical and astronomical commentary much like that of. Donash ibn. Tamim q originallywritten in. Arabic. Existent in manuscript. Biblioteque. National. Paris and in translation by. Nachum. Ha. Maarabi. A fragment of this translation was published by. Yehudah. Leib. Dukes. Auntres. Ha. Maesoret. Tubingen 1846 pp 510Yosef ben. Shalom. Ashkenazi. I4th century. According to mostscholars he is the author of the commentary printed under thename of. Abraham ben. David. Raavad qv. Possibly identified with. Yosef. Ha. Arukh. Existent in manuscript. British. Museum. Gaster 415 14th century. Yosef. Edels. Ashkenazi. Birkat. Yosef. Kabbalistic commentary on. Gra. Version based on teachings of the. An. Salonica 183132 ff. Yosef. Ha. Arukh. Joseph the. Tall l4th century. See. Yosef. Ashkenazi. Abraham ben. David. R Moshe. Cordevero cites the com334S. EF. ER. YE. TZ. IR. AHmentary on the. Thirty. Two. Paths of. Wisdom appearing incommentary of. Abraham ben. David. Raavad qv and attributes them to. Yosef. Ha. Arukh. However in a number ofplaces. R Moshe. Botril cites a commentary by. R Yosef. Ha. Arukh on. Sefer. Yetzirah and it does not coincide with. Raavad. Yosef. Gikatalia 12481323 One of the greates. Kabbalists bestknown for his. Shaarey. Orah first published in. Riva di. Trento1561 a year before the first edition of. Sefer. Yetzirah. The second chapter of his. Ginai. Egoz is essentially a commentary of. Sefer. Yetzirah. Printed in. Hannau 1615 2 75 7 Zolkiev1773 Mohelov 1798 4 Hannau edition reprinted anonymously around 1970Yosef of. Saporta. A fragment of his commentary is quoted by. RMoshe. Botril 112Yosef. Sar. Shalom 15th century. His commentary is mentioned by. R Aaron. Al. Rabi in his supercommentary to. Rashi. Yosef ben. Uziel said to be a disciple of the prophet. Jeremiah. See. Introduction notes 42 3Yosef. Or. See. Bentzion. Moshe. Yair. Weinstock. Translations. Arabic. Saadia. Gaon 91941 In. Siddur of. Saadia. Gaon. Oxford. Ms. David. Oppenheim 1010zech. Otakar. Griese 1921English. Akiva ben. Joseph pseudonym. The. Book of. Formation 1970וא Doreal. Sepker. Yetzirah. Translation and analysis. Denver 194148 pp. Appendix 11 335Alfred. Edersheim 18251889 in his book. The. Life and. Times of. Jesus. London 1884 and other editions. Vol 2 pp692698Irving. Friedman. The. Book of. Creation. Translation and comments. Samuel. Weiser. York. Beach. ME 1977Isidor. Kalish. Sepher. Yezira a. Book on. Creation or the. Jewish. Metaphysics of. Remote. Antiquity. With preface explanatorynotes and glossary. In. A Sketch of the. Talmud. New. York1877 8 57 pp. Phineas. Mordel. Sefer. Yetzirah. Hebrew text and translation in a newversion deduced logically by the author but not accepted inkabbalistic or scholarly circles. Philadelphia 1894 2 10 pp_ The. Origin of. Letters and. Numerals according to the. Sefer. Yetzirah. Same as above but introduction contains importanthistorical data and quotes significant manuscripts. Originallypublished in. Jewish. Quarterly. Review. New. Series 25575831912 3517544 1913 Published separately. Philadelphia1914 Reprinted by. Samuel. Weiser. York. Beach. ME 1975Saul. Raskin in. Kabbalah in. Word and. Image. Hebrew teat with. English and. Yiddish translation. New. York 1952 80 pp. Hlustrated. Knut. Senring. The. Book of. Formation. Sepher. Yetzirah. With introduction by. Arthur. Edward. Waite. New. York 1923 62 pp. Reprinted by. Ktav. New. York 1970William. Wynn. Westcott. Sepher. Yetzirah the. Book of. Formation. Based on text of. Rittangel qv. London 1887 Reprintedwith additional notes as a volume of. Collectanes. Hermatica. London 1893 43 pp. Printed separately. London 1911 49pp. The 1893 edition was reprinted by. Samuel. Weiser. York. Beach. ME 1975French. Comtesse. Calomira de. Cimara. Sepher. Yeitzirah. Paris 1913 4 27pp. Gerard. Encausese. Papus. Sefer. Yetzira. Paris 1888Karppe. Etude sur les. Originesdu. Zohar. Paris 1901 pp139158Meyer. Lambert. Commentaire sur le. Sefer. Yesirah. Our. Livre. Creation par le. Gaon. Saadja de. Fayyoum. Paris 1891 pp 111336 S. EF. ER. YE. TZ. IR. AH. German. E Bischof 1913Lazarus. Eliezer. Goldschmidt. Das. Buch der. Schdpfung. Sepher. Jesirah. With introduction bibliography and notes. Hebrewtexts compare all printed editions. A valuable reference work. Frankfort am. Mein 1894 92 pp. Yohann. Freidrich von. Meyer. Das. Buch. Yezirah die. Alster. Kabbalistischen. Urunded der. Hebrder. Hebrew text and. German translation. Leipzig 1830 4 36 pp. Fricherr. Albert von. Thimus. Die. Harmonikale. Shmobolik des. Alterthurns. Analysis of. Sefer. Yetzirah. Ki in 186876 Vol 2Aungarian. Bela. Tennen 4 Teremt s. Konyr. Budapest 1931 62 pp. Italian5 Savini 1923Latin. Athanasius. Kirscher. Werke. Oedipus. Aegyptacus 21 Rome 1653Johannes. Pistorius. John. Pistor 15461608 Liber de. Creations. Cabalistinis. Hebraice. Sepher. Jezira. Authore. Abrahamo inhis. Artis. Cabalisticae hoc est. Reconditae. Theologiae et. Philosophiae. Scriporum. Some scholars attribute this translation to. Johann. Reuchlin or to. Paul. Ricci an apostate. Jew whoalso translated. Yosef. Gikatalias. Shaarey. Orah into. Latin. At the end of. British. Museum. Ms 740 there is a note that itwas written in 1488 by a. Jew. Yitzchak of. Rome. Basille 1587Vol 1 סק 72Gulelmus. Postellus. William. Postell 15101581 Abrahami. Patriarche. Liber. Jezirah sive. Formationis. Mundi. Patribus quidem. Abrahami tempora predentibus revalatus. First translation of. Sefer. Yetzirah. This translation is based on the. Short. Versionbut in a somewhat different form than that published in the. Mantua 1562 edition. A similar version is found in some ear. Appendix. I 337before the first. Hebrew edition. Paris 1552 16 84 pp. Joanne. Stephano. Rittangelio. John. Stephan. Rittangel 16061652Liber. Jezirak qui. Abrahamos. Patriarche. Adscribitur unacum. Commentario. Rabi. Abraham. FD super 32 semitis. Sapientiaa quibus. Liber. Jezirah incipit. Contains. Hebrew text commentary of. R Abraham ben. David. Raavad qv and the. Thirty. Two. Paths of. Wisdom. Notes and. Illustrations. Amsterdam1642 4 208 8 pp. Yiddish. Saul. Raskin. Kabbalah in. Word and. Image. Contains. Hebrew textwith. English and. Yiddish translations. New. York 1952 80 pp. NO. TE. Swh. Notes 341Introduction. This is discussed at length in my. Meditation and. Kabbaiah and. Meditation and the. Bible. York. Beach. ME. Samuel. Weiser. Auzari 427Barceloni p 100 This is in the. British. Museum. Ms 600 See. M Marguliot. Catalogue of. Hebrew and. Samaritan. Manuscriptsin the. British. Museum. Vol 2 p 197 Also in the. Vatican. Ms299 and the. British. Museum. Ms 752 Another account alsostates that. Rava and. Rav. Zeira gazed tzafah in the. Sefer. Yetzirah for three years. Barceloni p 268Thus in a number of places in the text the word. Tzar is usedinstead of. Yatzar. This is more easily read in the imperativethan in the third person past. Sanhedrin 67b. Barceloni foc cit. Also see. Shulchan. Arukh. Yoreh. Deah 17915 Sifey. Cohen 17918 Tshuvet. Radbaz 3405Yehudah ben. Nissim ibn. Malka. Commentary on. Sefer. Yetzirah. Oxford. Ms 1536 quoted in. George. Vajda. Juda ben. Nissimibn. Malka. Philosophe juif. Marocain. Paris 1954 p 171Gershom. Scholem. Kabbalah and its. Symbolism. New. York1969 p 177 There is some question as to whether this. Razielis the same as the published edition. Abraham. Abulafia aisomentions having studied this book see. Sheva. WNetivot. Ha akhmah in. A Jellinek. Philosophie und. Kabbalah. Leipzig 1854 p 21A. M Habermann. Sinai 103b 1974 with regard to. Genizafragment. Taylor. Schechter 325 This is the. Saadia. Versionwhich is the longest. Yisrael. Weinstock. Le. Birur. Ha. Nusach shel. Sefer. Yetzirah. Temirin 120 note 41 116 note 31See. Needar. Bakodesh. Shaarey. Trion. Barceloni p 105 In the. Pistoris translation chapters five andsix are combined as well as in many manuscripts. See. Weinstock. Joc cit note 33 The divisions in. Denask and. Chakamoni were put in by the printer and do not exist in theoriginal manuscripts. Saadia. Gaon. Commentary on. Sefer. Yetzirah translated into. Hebrew by. Yosef. Kapach. Jerusalem 1972 p 34See. Introduction to. Raziel. Shimushey. Tehillim in. Tshuvot. Rashba 413 R. Moshe. Cordevero. Commentary on. Zohar. Shir342141523242526S. EF. ER. YE. TZ. IR. AH. Ha. Shirim. Jerusalem. Ms 4 74 in. G Scholem. Kinvey. Yad. Bak. Kabbalah p 2334See. Bahir. Ed. Reuven. Margolios. Jerusalem 1951 Nos 95101 106Saadia. Gaon pp 7 33Hai. Gaon quoted in. Bachya on. Exodus 346 Pardes. Rimonimlil. Kerem. Chemed 857 Donash pp 1626 Chakamoni in. Warsaw 1884 edition p 66a. Auzari 425 Warsaw 1880 42a. Or. Ha. Shem 410 Vienna 1860 90b. Tzioni on. Genesis 125Nissim ben. Yaakov introduction to his commentary on. Sefer. Yetzirah quoted in. Goldschmidi. Das. Buch der. Schdpfung. Frankfort am. Mein 1894 p 31 note 2 Rabbi. Abraham. Abulafia however apparently was not certain as to the authorship and writes let it be whoever it is. Or. Ha. Sekhel 42 Vatican. Ms 233 p 48b quoted in. Landauer. Litferaturblatt des. Orients. OL. B 1846 Goldschmidt כ 8 note 4Zohar. Tosefta 2275b end. Zohar. Chadash 176 Raziel. Amsterdam 1701 80 New. York. Margolies no date p 17See note 3 Cf. Barceloni p 268Saadia p 33Barceloni p 0Zohar 137b. Tzioni ad foc. Raavad on. Sefer. Yetzirah 64Abraham left. Haran at. Gods command when he was 75 yearsold. Genesis 124 According to most authorities. Abrahammade the covenant with. God mentioned in. Genesis 15 when hewas 70 years old before he left. Haran. See. Seder. Olarn. Rabbah1 Mekhilta on. Exodus 1240 Ramban. Sifter. Chachamimibid. Rashi. Sanhedrin 92b. UTau. Tosefot. Shabbat. Ve. Shel. Avodah. Zarah 9a. UGemiri. Rosh. Yebamor 612This covenant may have been related to the system of. Sefer. Yetzirah see below chapter 1 note 70 See. R Eliezer of. Wormes. Commentary on. Sefer. Yetzirah p 1a. See note 95 Also see. Zohar 179a 2198a. Barceloni p 266 Cf. Botril on 11 Saadia. B Munich. Ms 40p 77a quoted in. Scholem. Kabbalah and its. Symbolism p 171Also see. Saadia p 141 Barceloni p 99Pesikta. Chadata in. A Jellinek. Bet. Ha. Midrash. Leipzig 1853636 quoted in. Barceloni p 268 Sefer. Rokeach. Jerusalem1967 p 19 and in transiation in. Scholem. Kabbalah and its. Symbolism p 178 See chapter 2 note 61Genesis 1418 Rashi. Targum. J ad foc. Psalm 1104 Nedarim32b. Ran ad ioc. UMalki. Tzedek. Radak. Ralbag on. Joshua11343536373839Notes 343Pirkey. Rabbi. Eliezer 48 Warsaw 1852 116a. It is also taughtthat. Moses studied the letters on. Mount. Sinai. Jbid 46110b. Bava. Batra 160 Abraham was considered a leading figure in histime. Xiddushin 32b. Ramban of. Genesis 4014Pirkey. Rabbi. Eliezer 8 18b. Ran foc cit. Shabbat 1 56a. Avodah. Zarah 14b. Cf. Barceloni p 100Sanhedrin 91b שת Shava ad loc. Zohar 199b 1133b1233a. Barceloni p 159Luchot. Ha. Brit. Torah. She. Be. Ktay. Va. Yeshev. Lvov 1860 ושמ365a. Pitchey. Tshuvah. Yorah. Deah 622 See. Yerushalmi. Peah. Rashi on. Genesis 372 11Berakhot 558 Cf. Barceloni p 102 Raavad on 64 Metzaref. Le akhmah. Jerusalem nd 28a. Also see. Ramban on. Exodus 313 According to. Rashi the knowledge mentioned inthis verse refers to. Ruach. Ha. Kodesh. Tanchuma. Pekudey 2 Zohar 2162b. Pesikta. Chadata in. Bet. Ha. Midrash 637 A similar tradition isattributed to. Yehudah ben. Batirah in his. Sefer. Bitachon saidto be quoted by. R Chamai. Gaon in his. Sefer. Ha. Yichud thisbook is quoted in. Pardes. Rimonim 114 cited in. Avedar. Hakodesh 317 Warsaw 1894 80a. Chelkak. Me. Chokak on. Evven. Hakzer 18 This is also found in. Jewish. Theological. Seminary. Ms. Halberstam 444 p 200 and in. Latin in. Johanne. Reuchlin. De. Arte. Cabalistica 1603 col 759 Also see. Peliyah. Koretz 1784 36a. Yalkur. Reuveni. Warsaw 1884 20b אYehudah. Ha. Chasid. Sefer. Ha. Gematria quoted by. Abraham. Epstein. Beitrdge zur. Jiidischen. Altertumskunde. Vienna 1887pp 1223 Saadia. B introduction to. Sefer. Yetzirah publishedby. M Steinschneider. Magazin fur die. Wissenschaft das. Judentums 1892 כ 83 Also see. Rav. Paalim. Warsaw 1894p 41 For. English translation see. Scholem. Kabbalah and its. Symbolism pp 178180 Phineas. Mordell. The. Origin of. Letters. Numerals. According to the. Sefer. Yetzirah. New. York 1975pp 51 52Alfa. Beta de. Ben. Sirah in. Otzar. Midrashim p 43 Cf. Chelkat. Mechokek on. Evven. Ha. Ezer 18 Mishnah. La. Melekh תסIshut 154 See. Rahi. Chagigah 15a. Be. Ambati. Sefer. Maharil beginning of. Likutim at end of book. Jerusalem1969 85a. Bet. Chadash on. Tur. Yoreh. Deah 195 Velo. T7b. Turey. Zahay. Yoreh. Deah 957 Bet. Shmuel. Evven. Ha. Ezer 110 Birkey. Yosef. Evven. Ha. Ezer 114 Tshuvot. R Yaakou. Emdin 297 Tshuvot4440414243S. EF. ER. YE. TZ. IR. AH. Tashbatz 3263 Pachad. Yitzchak. Ben. Bito 30a. Accordingto some sources. Rav. Zeira and. Rav. Pappa were born in thesame manner see. Alfa. Beta. De. Ben. Sirah. Otzar. Midrashim p43 Yuchsin. Jerusalem 1962 39c. Tzemach. David. Warsaw1878 p 26 Seder. Ha. Dorot. Tanaim. Fedmoraim. R Zeira 3Warsaw 1882 Vol 2 p 59c. Yosef ben. Uziel is mentioned at the beginning of. Alfa. Beta. De. Ben. Sirah. Ed. Steinschneider. Berlin 1858 in. Otzar. Midrashim p 35There is also a dispute between. Uziel son of. Ben. Sirah and. Yosefben 11206 bid p 36 Also see pp 37 39 There is also a treatisecalled. Bareita of. Yosef ben. Uziel which is said to be based on teachings that. Jeremiah revealed to him see. Leipaig. Ms 30 p 12 A. Epstein. Ha. Choker. Cracow. Vienna 189395 241 Mordell p 48This. Bareiia is apparently quoted in. Recanti on. Genesis 324 15c. This. Yosef ben. Uziel may be identified as the greatgrandfather of. Judith. She is described as. Judith daughter of. Merari son of. Oxson of. Joseph son of. Oviel son of. Helkias. Apocrypha. Judith81 Helkias or. Chilkiah of course is the father of. Jeremiah 11and the generations of. Jeremiah and. Ben. Sirah may have beeneliminated from the text perhaps due to the sensitivity regardingthe birth of the latter. In another source. Judith is identified as adaughter of the prophets see. Nissim ben. Yaakov. Chibur. Yafeh. Amsterdam 1746 22a. Bet. Ha. Midrash 1130 Otzar. Midrashimp 104 Cf. Ran. Shabbat on. Rif 10a top. Kol. Bo 44 Shulchan. Arukh. Orach. Chaim 672 in. Hagah. See further. Yotzer for second. Sabbath of. Chanukah end. Paris. Ms 762 British. Museum. Ms 15299 quoted by. JL. Barges in. Sefer. Tagin ed. Schneur. Zaks. Paris 1866 and alsoquoted by. Mordell p 49Rav. Paalim p 66 Seder. Ha. Dorot. Sefarim. Sefer. Yetzirah. Otzar. Sefarim. Yud 386 There is a manuscript that concludes. Thus ends the. Mishnah of. Abraham and the. Mishnah of. Yosefben. Uziel. Oxford. Ms 19473 described in. Neubauer. Catalogue of the. Manuscripts in the. Bodleian. Library. Oxford18861906 19473 Goldsmidt p 11 mote 2 Also see. Oxford. Ms. David. Oppenheim 965 This is discussed at length in. Mordell pp 4750 See chapter 5 note 38Bava. Batra 5a. Maaseh. Bereshit was also revealed to. Danielsee. Seder. Olam. Rabbah 29 Jerusalem 1971 p 102 Tanna. De. Bei. Eliahu. Rabbah 17 Jerusalem 1963 79b from. Daniel219 Regarding a similar revelation to. Ezra see. Apocrypha 2Esdras 1444Berakhot 333 These were not put in writing and were therefore forgotten see. Afegiliah 18a454647484950a12535435363859601Notes 5Yerushalmi. Sanhedrin 713 41a according to reading in. Frank. La. Cabbalah p 77Avot 28 Succah 28a. Bava. Batra 134a. Chagigah 14b. Tosefia 2 He was also expert in magic see. Sanhedrin 68a. See. Yosef. Tzayach. Tzaror. Ha. Chaim. Jews. College. London. Ms 318 p 32a. Sefer. Ha. Taggin. Paris 1866 in. Otzar. Midrashim p 564 alsoquoted in. Machzor. Vitri. Berlin 1889 p 674 See chapter 3note 3Avor 28Chagigah 14b. Tosefia 2 Zohar. Chadash 78 See. Radal introduction to. Pirkey. Rabbi. Eliezer 6b. We thus find that he went to the river. Dismas 565 1147a. Rashi ad foc. Avot. Rabbi. Nathan 146 In another sourcehowever we find that he went to. Emmaus where his wife was. Kohelet. Rabbah on 77 See. Neubauer. Geographie du. Talmud. Paris 1868 p 100 Otzar. Yisrael 279Midrash. Tanaim on. Deuteronomy 2613 Ed. David. Tzvi. Hoffman. Berlin 1908 כ 175 See my introduction to. The. Bahirnote 37 Also see below chapter 4 note 5 Emmaus was a townnear. Tiberias. Bava. Batra 10b. Hekhelot. Rabhatai 163 Batey. Midrashot192Chagigah 22 16a. See discussions in. Bavij and. Yerushalmi adfoe. Antiquities 15105 Tr. William. Whiston. New. York nd p471 See. Yuchsin 9d. Shalshelet. Ha. Kabbalah. Jerusalem 1962p 57 Seder. Ha. Derot. Tanaim. Ve. Amoraim. Menachem. Samius mentioned in. Antiguities 14104 is most probably. Shammiai. Wars 287 12Antiquities 15104 p 471Minachot 29b. A text on the subject is also ascribed to him see. BSatey. Midrashot 2471 See chapter 3 note 38Chagigah 14b. He also learned the magical spells involvingcucumbers from. Rabbi. Yehoshua. Sanhedrin 68a. He was thus the only one of the four who entered. Paradise whoemerged in peace. Chagigah 14b. He was able to describe synesthesia a common experience of the mystical state see. Mekhilta on. Exodus 2015 It was he who also taught that. Godcannot be seen in even the most abstract vision see. Mekhiltaon. Exodus 204 Barceloni p 14Pardes. Rimonim 11 R. Yitzchak de. Lattes responsum atbeginning of. Zohar. Shalshelet. Ha. Kabbaiah p 63 Pardes346626346566686970717273S. EF. ER. YE. TZ. IR. AH. Rimonim was completed in 1548 and first published in. Salonica 1584 The responsum of. R Yitzchak de. Lattes was writtenin 1558 Shalshelet. Ha. Kabbalah was first published in. Venice1587 This then appears to be the time that this tradition wasin circulation. It is thus taught that an anonymous. Mishnah is. Rabbi. Meir. Tosefta is. Rabbi. Nehemiah. Sifra is. Rabbi. Yehudah. Sifri is. Rabbi. Shimon bar. Yochai and all follow. Rabbi. Akiba. Sanhedrin 86a. Iggeret. Sherirah. Gaon. Jerusalem 1972 p 27Also see. Gittin 67a. Rashi ad loc. Oizar. Avor. Rabbi. Nathan181 Josefta. Zavire 12 A mishnah of. Rabbi. Akiba is mentioned in. Sanhedrin 34 27b. Tosefia. Maaser. Sheni 213 Shir. Ha. Shirim. Rabbah 81 Kohelet. Rabbah 62 This is apparentlyrelated to the first. AMfishnah which we find in. Eduyot 72Gittin 56 55b. Nazir 61 340 See. Maharitz. Chayot. Fomea30Berakhot 47a. Shabbat 15a. Bekhorot 5a 1 13 See. Rambam introduction to. Mishnah introduction to. Yad. See. Maharitz. Chayot. Shabbat 6b. See note 62Rambam introduction to. Misknah introduction 10 Yadוני Sherirah. Gaon. Cf. Yebamort 49a. Sanhedrin 57b. Minachot 70a. Chulin 60b. Yerushalmi. Berakhot 95 68a. Maharitz. Chayot. Shabbat 6b. See. Saadia p 33 that. Sefer. Yetzirah was likewise preserved. Rashi. Shabbar 6b. Megillat. Introduction 10 4Chayot. Sotah 20a from. Bereshit. Rabbah 95 2029Yerushaimi. Taanit 11 3a. See. Sefer. Chasidim 282 as well asהוח 21b 54b. Shnel. Luchot. Ha. Brit 323 1a. Rashi oc cit. Bava. Metzia 92a. Megillat. Chagigah 21 11b. See my. Meditation and. Kabbatah chapter 21Hekhalot. Rabatai 11 Tshuvat. Hai. Gaon in. Sheelot. UTshuvot. Ha. Gaonim. Lyck 1864 99 quoted in. Ha. Xotev on. Eyin. Yaakov. Chagigah 14b 11 Ortzar. Ha. Gaonim. Chelek. Ha. Tshuvat. Chagigah p 14 R. Chananel on. Chagigah 14b. Arukh. Avney. Shayish. For philosophers opinion see. Yad. Yesodey. Ha. Torah 212 413 Rambam on. Chagigah 21 Moreh. Nevuchim itroduction to part 3 Or. Ha. Shem 410 90a b. Rashi in. Eyin. Yaakov. Chagigah סן Ain. Dorshin. Cf. Rashi. Chagigah 13a. Sitrey. Torah where he also includes. Sefer. Yetzirah. Kuzari 425 53a see. Kol. Yehudah ad foc. Or. Ha. Shem 410 90b. Metzaref. Le akhmah 6 23a b747576T. T7879801828384858687Notes 7We thus find that a disciple of. Rabbi. Yehudah the. Princeexpounded upon the. Markava before him. Yerushalmi. Chagigah 21 9a top. So in. Yosefot. Gittin 568 Agla. Bekhorot 19a. De. Hach. Cf. Rashi. Sanhedrin 650 Shabbafila. Eruvin 63a. Pesachim 68a. Arukh. Tilta. Targum. J Ibn. Ezra on. Genesis 159 whereother interpretations are found. Some say that it indicates athree year old calf while others a calf a third the size of itsmother. Sanhedrin 65b. Cf. Pesikta. Chadata. Bet. Ha. Midrash 636which states that they are the tongue for the. Saturday nightmeal. Sanhedrin 67b. We thus find the term rules of medicine. Ailkhot rafua. Yerushalmi. Yevamot 82 47a. Sifri 247 on. Deuteronomy232 We also find an expression. It is a rule. Aalakhah that. Esau hates. Jacob. Siffi on. Numbers 910 Rashi on. Genesis334Barceloni p 268 Vatican. Ms 299 66a. Barceloni כ 103 Cf. Yad. Ramah. Sanhedrin 650Ner. Elohim quoted in. G Scholem. Ha. Kabbalah shel. Sefer. Hetemunah. Ve. Sehi. Abraham. Abulafia. Jerusalem 1965 p27Tshuvot. Rashba 413Sanhedrin 17b. Pumpadita was founded in the year 255 andstood for some 800 years. Chagigah 13a. Cf. Maharsha ad foc. Note that on the bottomof this folio. Rav תה טת6 ל explains the. Chashmal. See. Rashash ad loc. See note 34Shabbat 1568 See note 30 See chapter 3 note 38Kiddushin 718 Some say that this. Name is the essence of. Maaseh. Bereshit. Tosefot. Chagigah 11 Ain. Dorshin. The 42letter name is actually derived from the first verses of. Genesissee. Zohar 130a. Tikwney. Zohar 13a. Peliyah 37b. Sefer. Ha. Kanah. Cracow 1894 88a. Pardes. Rimrmonim 2113 It is significant to note that the initial letters of. Maaseh. Bereshit. Mem. Bet spell out the number 42Shabbat 41a. Ibid 12a. Sotah 338Chagigah 13a. Rashi states that the text of. Hakhalot. Rabatai was the essenceof. Maaseh. Markava. Rashi in. Eyin. Yaakov on. Chagieah 11b. See note 72Mg939495969799100101102103104105106107108109S. EF. ER. YE. TZ. IR. AH. See note 16 Also see. Reyah. Mehernna. Zohar 2187b. Tikuney. Zohar 70 132b end. It is significant that most commentatorson. Sefer. Yetzirah even those as late as. R Moshe. Botnil wholived over a century after the. Zohar was published do not quotethe. Zohar. Chagigah 13a. Yerushalmi. Sanhedrin 713 41a. Bereshit. Rabbah 3914 844Tanchuma. Lech. Lecha 12 This is also stated anonymously in. Sifri 32 to. Deuteronomy 65 Avot. Rabbi. Nathan 127 Rabbi. Elazar said many things in the name of. R Yosi ben. Zimra cf. Berakhot 32b. Midrash. Tehillim 32 17a. Bracketed portion is not in all editions. There is also a teaching that. God placed the. Sefer. Yetzirahin the. Torah see. Bet. Ha. Midrash 636Sanhedrin 650C. Aulin 1228 end. Bava. Metzia 850 See below chapter 3 note 11 R. Zeira alsohad his throat slit and was miraculously resurrected. Megiliah7b. Barceloni p 268 Cf. Bet. Ha. Midrash 636Sanhedrin 650 Rashi says that they accomplished this using the. Sefer. Yetzirah also see. Raavad on 64 Metzaref. Le akhmah27a b. There is a question as to whether this was an actual creation or an illusion cf. Yad. Ramah ad loc. Barceloni pp 102103 Txhuvor. Radbaz 3405 Bet. Yosef on. Yoreh. Deah 179Trhuvot. Maharshal 98 Some authorities here read. Rabbahinstead of. Rava see. Yaakov. Emdin ad oc. Margolios on. Rahir196Bahir 196 Cf. Avodat. Ha. Kodesh 39 Hillel of. Verona. Tagmuley. Ha. Nefesh. Lyck 1874 9b. Ramban on. Genesis 27Cf. Tshuvet. Chacham. Tzvi 93Peliyah 2c. He reversed his name. RB4 and created. AR. ATargum. J on. Genesis 127 The sum 612 is also the numericalvalue of. Brit meaning covenant. See below 13 18It is significant that when written this way. Abracadabra contains the word. BR. A Bara meaning to create while theremaining letters add up to 26 the numerical value of the. Tetragrammaton. Abracadabra is usually written in descending orderand similar devices are found see. Rashi. Avodah. Zarah 12b. Raziel 40b 139 Gra on. Sefer. Yetzirak 4Barceloni p 102Quoted in. Barceloni p 104 Also see note 72Sasoon. Ms 218 כ 22 described in. Qhel. Dawid. Oxford 1932p 271 Also see. L Zunz. Literaturgeschichte. Berlin 1865 p110111112113114115116L. L118119120fa ad. Feak טסNotes 34932 Nehemiah. Aloni. Ha. Shitah. Ha. Anogramit shel. Ha. Milonut. Be. Sefer. Yetzirah. Temirin 169 Jerusalem 1972 Cf. A Mirski. Sinai 65184 1929 Idem. Yalkut. Ha. Piutim. Tel. Aviv 1958pp 1723See. Bareita. De. Shmuel. Ha. Katan beginning of chapter 5Ba. Midbar. Rabbah 1412 All the sevens in. Sefer. Yetzirah arealso mentioned in another early. Midrash. Pirkey. Rabbi. Eliezer18 43b 44a see below 47Temirin p 1Donash ibn. Tamim. Commentary on. Sefer. Yetzirah. London1902 p 65 Barceloni p 138 See above note 68Yaakov ben. Nissan. Commentary on. Sefer. Yetzirah. Munich. Ms 9220 quoted in. Goldschmidt p 30 note 4See. Revue des. Edudes. Juives. RE. J 105133136 140 חמקp 1Otzar. Eden. Ha. Ganuz. Oxford. Ms. Or 606 כ 780Saadia p 34Barceloni pp 105 116 211 Donash כ 9Ramak. Commentary on. Sefer. Yetzirah 113 Jerusalem. Ms 826462 כ 106 Cf. G Scholem. Kitvey. Yad. Ba. Kabbalah. Jerusalem 1930 p 93 Also see. Pardes. Rimonim 2116Introduction to. Ferush. Ha. Gra on. Sefer. De. Tzeniuta. Vilna1843 p iv. The. Gra used ten versions choosing that of the. Aribut correcting certain errors in the printed editions. Chapter. One. Kuzari 425 43a44a. Raavad ad loc. Tikauney. Zohar. Chadash 112c. Feliyah 8Pardes. Rimonim 121 Mave. Shaarim 526 Etz. Chaim. Shaar. Ha. Tzelem 2Avot 31Ba. Midbar. Rabbah 1412Rosh. Ha. Shanah 32a. Mesgiliah 21a. Zohar 115a 116b. Tikuney. Zohar 12 27a. See note 185Raavad ad loc. Pelivah 49c. Bahir 106 Barceloni p 106 Tikuney. Zohar 30 75a. See chapter 6 note 57 Cf. Isaac of. Acco ad 106 יק 1Barceloni p 107 Isaac of. Acco. Ofzar. Chaim. Moscow. Ms. Guenzburg 775 p 1118 Cf. Bahir 147 There is thus a tradi350141516S. EF. ER. YE. TZ. IR. AHtion that. God placed the. Sefer. Yetzirah in the. Torah see. Bet. Ha. Sefer 636 Chakamoni in. Warsaw 1884 edition 66a. Alsosee. Gtiot. De. Rabbi. Akiba end of. Bet. Peliyah 2d. Recanti. Lvov 1880 i8c. Jegeret. Ha. Tiyul. Chelek. Ha. Sod 2See. R Yosef. Tzayyach. Evven. Ha. Shoham. Jerusalem. Ms 8416 p 24a. The general formula for the array discussed below12 is. Lin1i and 32 is one of the only powers of two that fulfills this when ה 15 an integer. Zohar 231a bottom. See. Chotem. Takhnit. Amsterdam 1865p 101 Hirsch on. Psalms 11935 Also see. Ramban on. Sefer. Yetzirak. Jerusalem. Ms 8 33028 published by. G Scholem. Kiryat. Sefer. Vol 6 1930 p 4022 Isaac of. Acco on. Sefer. Yetzirah 2833See. Raavad. Saadia. Ramban ad oc. Also see. Genesis 1814Exodus 1511 818 Leviticus 2221 Deuteronomy 178 Judges1318 Psalms 1396 and commentaries ad joc especially. Hirsch. Zohar 3193b. Ibid. Pelivah 308Bahir 141 Maarekhet. Elohut. Mantua 1558 כ 83b. Tikuney. Zohar 52 87a 19 41b. Bahir 141 See. Chagigah 138 Ecclesiasticus 321 Note that thisis attributed to. Ben. Sirah who according to tradition wasinvolved with the. Sefer. Yetzirah. Regarding quoting from. Ben. Sirah see. Ritva in. Eyin. Yaakov. Hava. Batra 98b. Shaarey. Orah 10 Also see. Tikuney. Zohar 42 81b. Raziel 90 22See. Ramban p 402Avot 41 Ari ad foc. Shaar. Maamarey. Chazal. Tel. Aviv 1961p 32a 68a. Cf. Rashi on. Exodus 313Toldot. Yaakov. Yosef. Pekudey. Warsaw 1881 p 78b quoted in. Sefer. Baal. Shem. Tov. Ki. Tetze note 1Tamid 328 See note 37Ibn. Ezra on. Exodus 313 Hirsch on. Genesis 4133Shaarey. Orah 8 Also see. Tur. Orach. Chaim 5Pardes. Rimonim 2727 See note 65Berakhot 61a. Tikuney. Zohar 13b 14b 17a. See note 8See chapter 6 note 57 Also see. Zohar 220la. When the word akhmah is spelled out it adds up to 613 Razief 12a. Theletters of the word akhmah also spell out. Koach. Mah thestrength of. What. Zohar 328a 3235b. Tikuney. Zohar 691026 The word. Koach however has a numerical value of 28When the final letters are counted there are 27 letters in the293132402142434546Notes 351Hebrew alphabet. The number 28 then represents the levelabove this which cannot be expressed with letters. Peliyah 2b. See. Hirsch on. Genesis 265 4722 Exodus 1575Thus writing by erasing is called. Chak. Tokhot. Gittin 20a. Shulchan. Arukh. Orakh. Chaim 3218 Also see. Otzar. Chaim 207b. Maarekhet. Efohut 196b. Gra on 110Cf. Isaiah 101 etc. Zohar 1153 Zohar. Ha. Rakia. Mikdash. Melekh ad loc. Shefa. Tal 6 Hanau 1612 כ 45b ff. Emek. Ha. Mfelekh. Amsterdam1653 6b. Likwiey. Torah. R Shneur. Zalman of. Liadi. Be. Chukotai 46b. Also see. Razial 118 27 R. Chananel on. Chagigah 13a. Cf. Likutey. Moharan 64 Also see chapter 2 note48See. Bahir 2 Ramban on. Genesis 12Yitzchak. Sagi. Nahor. Yitzchak. De. Min. Acco 30127 Ramban. A a 1 א Yehudah. Chayit. Minchat. Yehudah on. Maarekhet. Elohut 196b. Pelipah 2canhedrin 65b. See. Introduction note 97See note 23Baal. Shem. Tov quoted by. R Yesachar. Ber of. Zlotchov. Mevaser. Tzedek. Bereshit. Dubno 1798 quoted in. Sefer. Baal. Shem. Tov. Reeh 8See. Bereshit. Rabbah 129 Midrash. Tehillim 1143 Ramban on. Genesis 4320 Tosefot. Yom. Tov on. Succah 45 Ha. Gra. Yoreh. Deah 27619 Also see. Rashi on. Genesis 24 Psalms 685 Afidrash. Tehillim 1133 Eruvin 18b. Ton. Ezra on. Exodus 152 Rashion. Exodus 1716 Radak on. Isaiah 264 Minchat. Shai on. Psalms 947 1185 Awzari 43 9a. Moreh. Nevuchim 3Eliezer of. Wormes. A Ramban. B ad oc from. Sidra. Rabba. De. Bereshit 1 in. Batey. Midrashot 119Zohar 2104b 2169b 2257b 335a. Tikuney. Zohar 2a. Shaarey. Orah. Warsaw 1883 pp 33a 35b. Ramban. A ad loc. Berakhot 310 Cf 1 Samuel 13See. Shaarey. Orah 2 Also see. Pelipah 2d that this is akhmahand. Bina Actually however it is through the union of the twowhich is through. Yesod. Sahir 171 Pardes. Rimonim 15 566 Radbaz. Magen. David. Balet. Etz. Chaim. Shaar. Arikh. Anpin 9 Cf. Zohar 24b 3131b. Forvarious other opinions see. Rashi. Ibn. Ezra. Ramban. Saaley. Tosefat ad loc. Tosefot. Rosh. Ha. Shanah 170 Shalosh. Sefer. Chasidim 25024749012336263S. EF. ER. YE. TZ. IR. AH. Shaarey. Gan. Eden. Cracow 1881 2b. Tosefot. Kiddushin 3b. De. Assar. Kuzari 43 150 see. Leviticus192 218 Isaiah 63 commentaries ad oc. Va. Yikra. Rabbah249Kuzari 425 43b 46b 47a. Otiot. De. Rabbi. Yitzchak. Zalkiev 1801 p 3b 4a. Cf. Ginat. Egoz. Hanau 1615 34a. Tshuvot. Rivash 157 Elemah. Rabatai. Eyin. Kol 12 Radbaz. Metzudot. David 2 Shomer. Emunim. Ha. Kadmon 264 65Kisey. Melekh on. Tikuney. Zohar 22 64b. Lublin 1927 94b50See. Erz. Chaim. Shaar. Mochin. De. Tzelem 58 Shaar. Drushey. Ha. Tzelem 6 Shaar. Kisey. Ha. Kavod 5 Nahar. Shalom in. Etz. Chaim. Tel. Aviv 1960 Vol 3 כ 170ff. Gra on 11 3a. Seechapter 2 note 45Zohar 8Shiur. Komah 15 Warsaw 1883 28a. According to this onecould interpret. Belimah without anything to indicate thatthe vowels are written without letters. Just like the. Sefer. Yetzirah later writes. Three. Mothers. AM. Sh and. Seven. Doubles. BG. D K. PR. T here it writes. Ten. Sefirot withoutanything. In the time of the. Sefer. Yetzirah there was no wayof writing the vowels see below chapter 25 Regarding theassignment of the vowels to the. Sefirot see. Tikuney. Zohar 70126a. Pardes. Rimmonim 194 322 For other systems see. Ginat. Egoz 66a ff. Shoshan. Sodot. Koretz 1784 74b. Perush. Ha. Nikkud. Paris. Ms 774 p 38b f. Rashi. Ibn. Ezra. Ralbag ad foc. R Avraham ben. Chiyah. Hegyvon. Ha. Nejesh. Leipzig 1860 3a. Chayit 28a. Chulin 89a. Radak. Sherashim. BL. M Raziel 8b. Pardes. Rimonim 34 Ibn. Janach. Sherashim. BL. M actually quotes. Sefer. Yetzirah 18 Also see. Appendix 1 note 5Cf. Bachya on. Deuteronomy 3327Yitzchak. Di. Min. Acco ad foc 38451Eliezer of. Wormes on 21 Raavad מס 110 Ramban. B on110 Also see. Abraham. Abulafia. Mafteach. Ha. Rayyon. Vatican. Ms 291 p 30a. Cf. Chakamoni 660Berakhot 55a. Raavad on 110 See. Introduction notes 34 86See. Midrash. Tehillim 11936 Cf. R Schneur. Zalman. Likaey. Amarim. Shaar. Ha. Yichud. Ve. He. Emunah. Etz. Chaim. Shaar. Haklipot 2 Likutey. Amarim. Sefer. Shel. Benonim 3Shabbat 55a. Bereshit. Rabbah 812 Yerushalmi. Sanhedrin 11from. Jeremiah 1010 566 Rashi on. Job 2827 who quotes this646566686970127374576T. T787980Notes 3in the name of. Sefer. Yetzirah. One reason why these letters arecalled. Mothers may be because in. Hebrew mother is mspelled. Alef. Mem the first two of these three fundamental letters. Saadia substitutes 01 see. Appendix note 4See. Minchat. Shai ad lec. Also see. Berakhot 578 Ba. Midbar. Rabbah 104 Bahir 104 Zohar 3290b. Tikuney. Zohar 69106b. Raavad on 110 21 Pardes. Rimonim 2727 Yitzchak. Sagi. Nahor 287 Ytzchak. Di. Min. Acco 38335 Maarekhet. Elohut 538For reason why they are not called fathers see. Or. Ha. Ganuzon. Bahir 95 Shaar. Gan. Eden 10d. Yitzchak. Sagi. Nahor line 13Pardes. Rimonim 11See. Bahir 124 138 188 193 See. Exodus 933 1711 Leviticus922 1621 Numbers 2723 Deuteronomy 349 1 Kings 822838 2 Chronicles 612Barceloni p 141 Pardes. Rimonim 11Cf. Rashi on. Genesis 1510See. Long. Version 68Abraham. Abulafia. Otzar. Eden. Ha. Ganuz 4b. Mafieach. Ha. Rayyon 250 See note 9See. Sotah 76 Bahir 109 123 Shaar. Ha. Kavanot. Tel. Aviv1962 Vol 2 p 263 Cf. Maarekhet. Eiohut 147b. The tongueand palate are also male and female see. Etz. Chaim. Shaar. Ma. NU. Mab. D 13 p 259 Shaar. Rashbi. Tel. Aviv 1961 p 296 Thefive and five also allude to the five phonetic families and thefive primary vowels see. Perush. Ha. Nikkud 39b. See below 23Abraham. Abulafia. Sefer. Ha. Cheshek. Jewish. Theological. Seminary. Ms 1801 p 9a. This is quoted in. Shaarey. Kedushah. Part. Four. British. Muesum. Ms 749 p 128Ramban on. Exodus 3019 It is for a very similar reason thatthe hands are washed before prayer see. Berakhot 60b. Tshuvot. Rashba 191See. Derashot. Ha. Ran 8 Jerusalem 1974 כ 128 Avodar. Ha. Kodesh 425 Cf. Bereshit. Rabbah 708 Also see. Numbers789Abarbanel on. Samuel 33 This may be the reason why. Godwas said to dwell among the. Cherubs 1 Samuel 44 2 Samuel62 He is also said to ride a. Cherub. Psalms 1811 Cf. Targum ad loc. See. Maarekhet. Elohut 163b. Avodat. Ha. Kodesh 425 Cf. Yoma 9b. Tikuney. Zohar. Chadash 112b quoted in. Pardes. Rimonim 2320Keruvim. See. Yoma 54a. Cf. Genesis 171248i8234858687888991S. EF. ER. YE. TZ. IR. AH. Maharal. Tiferer. Yisrael 2 Cf. Ramban. Torat. Haddam in. Kitvey. Ramban. Jerusalem 1964 Vol 2 pp 302 303The toes represent the. Universe of. Beriyah. Pardes. Rirnonim11 Bertyah however is the level of. Neshamah. See. Shavuot 18a. Yad. Issurey. Biyah 411 Yoreh. Deah 1854Tikkuney. Zohar 69 110a. Sefer. Chasidim 173Shavuot 18b. Zohar 190b 11 12a 11558 343a 356a 3246a. Zohar. Chadash 11a. See. Yitzchak. Santar. Sefat. Emet. Berlin 1787 p 44b. Also566 Fa. Yikra. Rabbah 314 Abraham. Abulafia also writes thatthe covenant of circumcision must precede that of the tonguewhich is the. Torah see sources in note 72Barceloni p 141 Ramban. B on 110 Pardes. Rimonim 11 Seebelow 26Ramban. A Ytzchak. Sagi. Nahor ad oc. Maarkekhet. Elohut36a 82b. Chayit 413 47a 1138 Paz. Pardes. Rimonim 15Pardes. Rimonim 31See. Yitzchak. Sagi. Nahor. Yitschak. Di. Min. Acco 387 Ramban. A ad loc. Recanti on. Exodus 313 15c. Pardes. Rimonim 16Abraham. Abulafia states that this is related to the teaching thatthe. Markavah can only be taught to one who is wise understanding with his knowledge. Gizar. Eden. Ha. Ganuz 78Chotem. Takhnit p 80 Hirsch on. Psalms 710 Bet. Ha. Orzar p186 Cf. Ramban. A ad foc. Examples of this include. Shaarey. Orah. Pardes. Rimonim. Shaar. Arkhey. Hak. Kinuyim. Kehiliat. Yaakov. One can also use the different divine names associated with the. Sefirot see below 66One can also use the. Tetragrammaton with the vowels associated with the. Sefirot see note 54 This is discussed at length inmy. Meditation and. Kabbalah. See. Chotem. Takhair p 104 Both words. Bachan and akaroccur in. Jeremiah 1710Yitzchak. Sagi. Nahor line 70A similar expression is found in. Gittin 89b. Regarding themeaning of the word. Hori see. Rashi ad loc. Ve. He. Emidu1 Kings 813 Isaiah 45 Daniel 811 Cf. Psalms 3314See. Sadey. Razya. Bilgorey 1936 p 32Cf. Bahir 24Zohar 237a. Avodat. Ha. Kodesh 342 Shiur. Komah 21 Cf. Aforeh. Nevuchim 111Ramban. A ad foc 4077 See chapter 2 note 76 This is based תס Exodus 1517 where the word. Makhon is readas. Mekuvan. See. Rashi ad foc. Yerushalmi. Berakhot 45 Thisteaches that the. Temple on high parallels the. Temple. Bet10110210310410510610710810911011114113114115116117118119120121122Notes 355Ha. Mikdash below. The. Temple is also called. Makhon see note95 Makhon is also one of the seven heavens see chapter 4 note70Radac ad joc. Also see. Nefesh. Ha. Chaim 113 in. Hagah. ULe. Fi. See. Mesechta. Atzilut 5 Pardes. Rimonim 16The. Universe of. Yetzirah parallels the six. Sefirot. Chesed. Gevurah. Tiferet. Netzach. Hod. Yesod. Afakfon is the sixth ofthe seven heavens and hence parailels. Yesod. Gra ad loc. See. Kehilat. Yaakov. Lvov 1870 Vol 2 כ 22a. Also see. Tikuney. Zohar 15a b. Also see note 109This is obvious in the. Saadia. Version 21Cf. Psalms 11110 Bahir 49 103 142Chagigah 14a. Sanhedrin 93b. Rashi on. Exodus 3Shaar. Ha. Pesukim. Tel. Aviv 1962 p 5 Cf. Shaarey. Orah63b. Siddur. Ha. Ari. Siddur. R Shabatai. Lvov 1866 p 670 Siddur. Kol. Yaakov. Siavita 1804 p 1568 Siddur. R Ashar. Lvov1788 p 59a. See. Shaar. Ha. Kavanot 2208Midrash. Tehillim 316 120a 7819 178b. Cf. Chayit 41b. The. Sefirot contain the essence of the. Divinesee. Pardes. Rimonim 47These exercises are actually described by. R Eliezar of. Wormes. Sodi. Razia p 1Ramban. B ad oc. Yitechak. Sagi. Nahor line 75Shaarey. Orah 37b 38a 95a. Yitzchak. Di. Min. Acco p 338 Seenote 109Sanhedrin 4Ibn. Ezra on. Genesis 375 Gra on. Psalms 2229Cf. Yerushalmi. Nedarim 91 29a. Ramban on. Deuteronomy226 Sefer. Ha. Chinuch 545 Shomer. Emunim. Ha. Kadmon 211no 4 Nefesh. Ha. Chaim 24 Also see. Job 223 Psalms 162Radak ad loc. Deuteronomy 2615 Jeremiah 2530 Zechariah 216Radak ad foc. Midrash. Tehillim 9010 Barceloni p 198 See. Long. Version 42 Also see. Bereshit. Rabbah 6810 Shmot. Rabbah 456 Rashi on. Exodus 3321See. Hirsch on. Leviticus 1926 Deuteronomy 3327 Psalms901 Chotem. Takhnit p 177 Others say that the root of theword is. Eyin meaning eye since it is the place from which. Godlooks down at the world. Ibn. Ezra on. Psalms 901Isaiah 6511 Psalms 8318 928 13214 See. Yitzchak. Sagi. Nahor line 100 Also see. Chote. Takhnit p 200See. Bereshit. Rabbah 37 Moreh. Nevuchim 230 Ikkarim 8336123124125126127128129130131132133134S. EF. ER. YE. TZ. IR. AH. Yitzchak. Sagi. Nahor. Ramban. Yitzchak. Di. Min. Acca ad loc. Otzar. Eden. Ha. Ganuz 88 See. Hekhalot. Rabatai 11 Cf. Tosefot. Megillah 2b. Ve. Od. Bahir 88 Cf. Chote. Takhnit p 111 Shlomo. Pappenheim. Yeriot. Shioma. Voi 2 Roedelheim 1831 p 44a. Wertheimer. Shemot. Ha. Nirdafim. Ba. Tanach. New. York 1953 p 136 Alsosee. Targum. Radak on. Isaiah 215Hekhalot 11 See. Shaarev. Orah 37b 96a. Some commentators distinguish between. Bazak and the morecommon. Sarak which is the usual word for lightning. Some saythat. Bazak means a spark. Chakamoni. Radak on. Ezekiel andin. Sherashim. Others say that it is sheet lightning. Barceloni p132 See. Rashi. Mahari. Kara. Abarbanel on. Ezekiel 114 In talmudical language. Bazak means to cast or throw see. Bava. Bat ra. T3a. Sanhedrin 108b. The. Talmud interprets. Bazak tomean the sparks shooting out of an oven. Chagigah 13b. Bereshit. Rabbah 501 According to the first interpretation theword. Bazak comes from the word. Zikah meaning a meteor. AZikah is also a bubble. Cf. Donash. The. Kabbalists also say thatthere is a heaven called. Bazak see. Emek. Ha. Melekh. Beriyah 121 73a. Shekkel. Hak. Kodesh. London 1911 p 113 This is very muchlike the. Abubya mentioned in. Mekhilta on. Exodus 204 Cf. Barceloni p 14 This is an image seen in water see. Nedarim9b. Tosefta. Nazir 47 Such images were worshipped as we findin. Avodah. Zarah 47a. Yelamdenu. Acharey. Mot quoted in. Yalkut. Shimoni 62 on. Judges 72 Arukh. Bavoa. Such reflectionswere possibly used for idolatrous meditation. Cf. Job 283 Psalms 2Cf. Hirsch on. Genesis 411 Shemot. Ha. Nirdafim. She. Ba. Tanachp 290 Chotem. Takhnit p 198 The. Zohar states that. Ketzdenotes evil. Zohar 162b. Etz. Chaim. Shaar. Ha. Yareach 5When. Acher became an apostate he was said to have cut offkatzatz his plantings. Shlomo. Pappenheim. Yeriat. Shlomo. Vol 1 Diherenfurth1784 p 4b. Dov. Baer. Maggid of. Mezritch mrey. Tzadikim. Zitimar אp 23d 1901In. Shaarey. Tzion it is vocalized as. Dabro. Midrash. Lekach. Tov b. See. Toldot. Yaakov. Yosef. Yitra. Warsaw1881 54b. Tzaria 920 Tezafnat. Paaneach 33b. Keter. Shem. Tov. Kehot 1972 p 121 See. Abraham. Abulafia. Get. Ha. Shemot. Oxford. Ms 1658 95a. Yosef. Tzayach. Evven. Ha. Shoham 94b135136137138139140141142143144145146147148149150151152153154155Notes 7Raavad. They are also said to nin with. Metatron and to returnwith. Sanedifon. Zohar 3229b. Yitzchak. Di. Min. Acco p 392Another possible instance is. Ezekiel 4327 see. Rashi. Radakad foc. Bereshit. Rabbah 501 See. Radak. Sherashim. Ra. Tza. H Cf. Moreh. Nevuchim 32Isaiah 211 296 Numbers 2114 Targum. J ad foc. Proverbs1025 Nahum 13 Psalms 8316 See chapter 6 note 46The. Targum translates this as. Aai which means destructive see. Kelayim 77 Rambam ad oc. Proverbs 1025 Cf. Radak. Sherashim. Sof. Shemot. Ha. Nirdafim. She. Ba. Tanach p 243Hirsch on. Exodus 23Cf. Raziel 36a 123 Midrash. Konen in. Otzar. Midrashim p257See. Gra. Malbim on. Nahum 13 Psalms 8316 Hirsch on. Exodus 23 The. Midrash states that. Sufah comes from the word. Kasaf meaning white since it makes people blanch in fear. Shir. Ha. Shirim. Rabbah on 34See. Abarbanel ad foc. Chagigah 21 See introduction note 72Also see. Jeremiah 413 See chapter 6 note 46 Also see. Saadia. Barceloni here. This opposes the philosophers who call. God the. First. Cause. See. Moreh. Nevuchim 169 A causeeffect relationship can onlyexist within the framework of time and. God is above time. See. Maarekhet. Elohut 36a. Cf. Yitzchak. Di. Min. Acco p 338To prove that they all meet at a single point we can imaginethe threedimensional continuum as the surface of a fourdimensional hypersphere. When the hypersphere becomes infinitely large the continuum becomes flat. Still all outgoing linesmaking great circles on the hypersphere meet on its oppositeside. Incidentally this has nothing to do with the curved spaceof general relativity since the entire discussion here assumes anidealized flat space. See. Moreh. Nevuchim introduction to part 2 No 16 Anmtmud. Ha. Avodah. Vikuach. Shoel. UMeshiv. No 99Cf. Shabbat 89a. Bereshit. Rabbah 4811R. Moshe. Luzzatto. Pitchey akhmah. Va. Daai. No 3 Shefa. Tal31 48a. Toldot. Yaakov. Yosef. Va. Yereh 17a. Zohar 14Bereshit. Rabbah 502 Targum. Rashi on. Genesis 182 Zohar178458156157138139160161162163164165166167168169170171172173174175176177178179S. EF. ER. YE. TZ. IR. AH. Pardes. Rimonim 66 See note 150Amud. Ha. Avodah. Chernovitz 1863 כ 83c. Sefer. Chasidim 530 Sodey. Razia pp 910 Cf. Zohar 1101b. See. Yafeh. Shaah on. Etz. Chaim. Shaar. Man. UMa. D 4 p 192Nefesh. Ha. Chaim 110See. Shiur. Komah 23The. Mezritcher. Maggid uses a similar idea with regard to. Israelsce. Maggid. Devarav. Le. Yaakov. Jerusalem 1971 No 1 123Zohar 150b. Botril on 23 Cf. Emunot. Ve. Deyot 64 Also see. Maarhekhet. Elohut 36b. See. Gra ad loc. See. Shekkel. Ha. Kodesh pp 123124 The. Zoharfoc cit also indicates that one should contemplate the flame. Gra ad foc. This is the. Chashmal seen by. Ezekiel. Otzar. Eden. Ha. Ganuz 10a. Sh. Aaarey. Orah 68b. This is the level of. Bina consciousness. Tikuney. Zohar 178Moreh. Nevuchim 158 Kuzari 22 Ikkarim 222Thus music was often used to attain a meditative state see. Yad. Yesodey. Ha. Torah 74 based on 1 Samuel 105 2 Kings 315However the. Kabbalists write that the music would be stoppedonce they reached the desired state. See. Shaarey. Kedushah. Part. Four p 15b. See note 27See. Abraham. Abulafia. Sefer. Ha. Tzeruf. Paris. Ms 774 p 1b. Also see. Razei 14b 40 Get. Ha. Shemot 95b. Evven. Ha. Shoham119b. Cf. Ramban. A Yitzchak. Di. Min. Acco p 392 Otzar. Eden. Ha. Ganuz 118 Zohar 3288b. Chagigah 14b. See. Otzar. Chaim pp 72b 138a 200a. This apparently was the experience of. R Chaim. Vital see. Shaar. Ha. Gilguiim. Tel. Aviv 1963 pp 140 158At the end of a meditation. Abulafia thus advises the initiate toeat something drink something smell a pleasant fragranceand let your spirit once again return to its sheath. Chayay. Olam. Ha. Bah. Jewish. Theological. Seminary. Ms 2158 p 186in. A Jellinek. Philosophie und. Kabbalah. Leipzig 1854 p45Cf. Zohar 165a. Yehudah. Al. Botini. Suam. Ha. Aliyah 10 Jerusalem. Ms 8 אquoted in. G Scholem. Kitvey. Yad. Ba. Kabbalah p 228 334Moreh. Nevuchim 349Pardes. Rimonim 35 However others say that this is akhmah. Cf. Chayit 177b. Also see. Raziel 10a 23 Sodi. Razia p 1 Mafteach. Ha. Rayyon 310 Otzar. Eden. Ha. Ganuz 1b145 Awzari 425 37b 58a says that this is pure spirit180181182183184185186187188189190 See. Etz. Chaim. Shaar. Atik 4 Shaar. Seder. AB. YA 1 356192193194195196197198Notes 359See. Recanti ad loc. Also see. Numbers 242 1 Samuel 1010116 Cf 12See. Chakamoni. R Eliezer of. Wormes 3b. Gra ad loc. Alsosee. Raziel 10a 23 228 73 Compare this to ו Chaim. Shaar. Ta. NT. A 5 from. Psalm 2331 Nefesh. Ha. Chaim 115It is thus taught that. Yesod of. Arikh. Anpin. Keter extends into. Yesod of. Zer. Anpin which is the true. Yesod. Mavo. Shaarim5116 Also see. Etrz. Chaim. Shaar. Derushey. AB. YA 298b. Cf. Peliyah 2d. See. Gra ad loc. Cf. Bahir 141 Also see. Sefer. Ha. Razim. Ed. MMargolius. Jerusalem1967 p 108 line 2324 quoted infemirin p 72 Also in. Shoshan. Yesod. Olam. Sasoon. Ms 290pp 6171Tshuvot. Rashba 551 Cf. Bahir 4Rosh. Ha. Shanah 328 See note 5Ibid. See. R Dov. Baer. Maggid of. Mezritch. Or. Torah. Kehot. New. York 1972 p 2a. Also see. Raavad on 23 Raziel 10b 25 Sulah. Ha. Aliyah. Jerusalem. Ms 8 1302 pp 11b 12a quoted by. G Scholem in. Kiryat. Sefer 22166Rashi on. Exodus 313 states that. Knowledge. Daat is. Ruach. Ha. Kodesh. Kabbalistically. Daat is the confluence between akhmah and. Bina Although. Ruach. Ha. Kodesh is derivedfrom. Keter it is manifest in. Daat. See. Etz. Chaim. Shaar. Drushey. AB. YA. See. Yitzchak. Stanov. Sefat. Emet כ 44b. Some interpret thefirst. Ruach to be spirit and the second to be air see תנכות425 58a. Raziel 11b 29 12b 32 Also see. Chayit 19b 53a. Others say that they are akhmah and. Bina seecommentaries. Etz. Chaim. Shaar. Ha. Adkudim 8 5See. Ari on. Sefer. Yetzirah. Also see. Likutey. Amarim. Shaar. Ha. Yichud. Ve. He. Emunah 4 79b. See. Donash. Tikuney. Zohar. Ta. Pardes. Rimonim 105 Kalach. Pitchey akhmah 11It also means writing see. Job 1924 Also see. Pardes 169 2727Yitzchak. Sagi. Nahor line 138We thus find. Gods voice carves chotzev flames of fire. Psalms 297 There is an indication that this word might indicate a synesthetic process. Cf. Afekhilfa on. Exodus 2015 Seebelow 26Gra ad foc360199200201202203204205206207208209210211212213214215216217218219220S. EF. ER. YE. TZ. IR. AH. Etz. Chaim. Shaar. Ta. NT. A 5 p 70 Cf. Bahir 119 Zohar 132b. Otzar. Ha. Kavod. Satmar 1926 p 37a. Recanti 3b. A similaridea is found in. Ecclesiasticus 242531 Also see. Raziel 12b33 14a 39 A. Mfaarekhet. Elohut 12 167b. Chayit 19b 165b. Yitechak. Sagi. Nahor line 142Shmot. Rabbah 1522Raavad ad foe. See comment on 112Taanit. Ja. Cf. Shir. Ha. Shirim. Rabbah 119Hence a person cannot prophecy at will see. Fad. Yesodey. Ha. Torah 74 5Kuzari 425 58b. Also see. Hegyon. Ha. Nefesh 3b. Cf. Bereshit. Rabbah 41 52 Skmot. Rabbah 1522 Midrash. Tehillim 1047from. Psalms 1043 Yerushalmi. Chagigah 21 8b. Mekhilta on. Exodus 1511Bahir 2 Ramban on. Genesis 12 Hegyon. Ha. Nefesh 2b 3a. Raziel 12a 32 Chayit 55b. Etz. Chaim. Shaar. Ta. NT. A 5 p 70This is intermediate between actuality and existence see. Raavad introduction to. Sefer. Yetzirah 2a. Thus in the. Tzimtzumconstriction the center dot which is. Malkhut came into existence before the other. Sefirot see 2Chaim. Drush. Egolim. Ve. Yashar 2Ramban ad foc. Also see. Rashi ad foc. Cf. Chayit 19b. Pardes. Rimonim 35Chayit 19b 20a. Emek. Ha. Melekh 6b c. Etz. Chaim foc cit. Also see. Raavad of 24 Raziel 120 32 148 39Pardes. Rimonim 35Pirkey. Rabbi. Eliezer 3 Shmot. Rabbah 131 Cf. Yoma 54b. Bereshit. Rabbah 16 Raziel 14a. Cf. Rashi. Malbim ad oc. Shabbat 55b. Bereshit. Rabbah 984Sec my. Waters of. Eden. NC. SY. New. York 1976 p 62 See. Pirkey. Rabbi. Eliezer. Etz. Chaim loc cit. Bahir 165Etz. Chaim toc cit. Raavad. Orzar. Ha. Shem ad ioc but also see. Bava. Kama 4b. Cf. Saadia. Gaon p 125Radak bn. Ezra ad foc. Raziel 11b 29 Techkamoni. Raavad. Otzar. Ha. Shem ad loc. Barceloni p 197 See. Betza 46 33a. Rashi ad foc. Min. Ha. Mayim. Yad. Yom. Tov 41 Bahir 188Cf. Ba. Midbar. Rabbah 1412Rabbah 1522 See. Zohar 132b 1103b. Radal on וסPirkey. Rabbi. Eliezer 43221222223224 See. Malbim on. Ezekiel. I1226227228229230231232233234235236237238239240241222243Notes 1Chagigah 140 Rashi ad loc. Otzar. Chaim 2a. See. Hekhalot. Rabatai 262 that the experience is like being washed by thousands of waves of water. Also see. Pardes. Rimonim 2313 27bfrom. Tikuney. Zohar 40 80b. See. Rashi on. Genesis 11 Noam. Elimelekh. Chayay. Sarah. Lvov 1888 p. Lib. Kuzari 425 58a. See. Derekh. Ha. Shem 15 4613See. Pardes. Rimonim 2322 Saraf. Kehiliat. Yaakov. Saraf 23a. Sodi. Razia p 8 Raavad. Introduction to. Sefer. Yetzirah 4c. Kuzari 43 22b. Ramban on. Genesis 182 Exodus 32 Numbers 2231Raziel 128 31Bahir 30See. Raavad. Ramban. B on 32 Fiz. Chaim. Shaar. Ta. NT. A 7Shaar. Ha. Kavanoi. Kavanot. Naanuim. Tel. Aviv 1962 p 310 Siaddur. Ha. An. Siddur. R Shabatai p 100a. Siddur. R Asher p 381Cf. Zohar 3243b. The. Ten. Sefirot were originally derived from five and this iswhy they were later divided into five. Partzufim. See. Etz. Chaim. Shaar. Ha. Melakhim 5 p 151See. Otzar. Eden. Ha. Ganuz 20a. Mafteach. Ha. Rayyon 3b. See. Etz. Chaim. Shaar. Akudim 5 Shaar. Penimiut. Ve. Chitzoniut10 12 Regarding the five levels see. Bereshit. Rabbah 149Devarim. Rabbah 29 Shaar. Ha. Gilgulim 1It is thus on the fevel of. Atzilut which is called nothingness. Therefore. Beriyah the world below it is called somethingfrom nothingness. Sulam. Ha. Aliyah ד 8a. Cf. Sefer. Ha. Cheshek 22a. Otzar. Eden. Ha. Ganuz p 16 See below 26See. Raavad. Moshe. Botril ad foc. See. Oxford. Ms 1531 p 458 bottom quoted in. G Scholem. Major. Trends in. Jewish. Mysticism p 361 note 42 Also see note 43See note 220See. Abraham. Abulafia. Chayay. Olam. Ha. Bah 18a quoted in. Philosophie und. Kabbalah p 45 where such a method isdescribed in detail. This is also related to the method of the. Hakhalot. Rabatai. Chapters 1726 Also see. Sedi. Razia p 32Cf. Chapter 6 note 37This technique is described in. Shaarey. Kedushah. Part. Four p168 See chapter 6 note 37Orzar. Chaim 1078 3625 שש 01218192021212324S. EF. ER 4Chapter. Two. Yitzchak. Sagi. Nahor line 243Pesikta 1678 Cf. Rosh. Ha. Shanah 7a. See. Avot 28Avot 16 See. Likutey. Moharan 282See. Chakamoni. Barceloni on 31 See. Etz. Chaim. SAaar. Derushey. Ha. Tzelem 2 p 13b. Raavad ad foc. Yitzchak. Sagi. Nahor line 262 Otzar. Ha. Kavod 39b. Regardingpillars of. Chashmal see. Raziel 14b 40 and compare this tobelow 26Chagigah 13b top. See. Or. Ha. Sekhel 42 48b. Otzar. Eden. Ha. Ganuz 54a. See. Sefer. Baal. Shem. Tov. Bereshit 131135Zohar 254a. See note 34See. Rashi. Yalkut. Reuveni on. Exodus 214 Shmot. Rabbah130 See. Shaar. Ha. Pesukim. Likutey. Torah. Ha. Ari ad toc. Shoshan. Sodot 72b. Also see. Otzar. Eden. Ha. Ganuz 6b. The. Zohar says that these represent the 25 letters in the verse. Hear. Israel. Deuteronomy 64 Zohar 212b 21 17a 2139b. Tikuney. Zohar 6 22a. See note 63See. Or. Ha. Sekhel 73 94 Get. Ha. Shemoit 90a. Chayit 19b. Seebelow 43See. Saadia. Introduction to. Sefer. Yetzirah. Eighth. Theory p 30Also see. Introduction note 34See chapter 1 notes 237 242Chakak means to write see chapter 1 note 31 See. Otzar. Eden. Ha. Ganuz pp 160162Beginning of. Sulah. Ha. Aliyah. Cf. Or. Ha. Sekhel 71 90a. Evven. Ha. Shoham 12a. Sheirit. Yosef. Vienna. Ms 260 p. Zb. Regarding the ciphers see. Pardes. Rimonim 2113 305Pardes. Rimonim 2727 Etz. Chaim. Shaar. Drushey. Ha. Tzelem. Z p 12 Shaar. Raskbi 297 Zohar 2123a supports the assumption that the first two are the gutturals and palatals. See. Saadia. Eliezer of. Wormes ad joc. Tikuney. Zohar 132a. Zohar 3228a etc. Donash has a third ordering where the lasttwo are interchanged see note 36Elz. Chaim loc cit. Cf. Shaar. Ruach. Ha. Kodesh p 113Shaarey. Zohar on. Sajfrim 91Shabbat 104a. Megillah 2b. Bereshit. Rabbah 115 Ba. Midbar. Rabbah 1817 Tanchuma. Korach 12 Pirkey. Rabbi. Eliezer 4825262829313233343536373839414243Notes 463Cf. Chayit 19a. The fact that these letters are not mentioned in. Sefer. Yetzirah may be indicative of its extreme antiquity. Etz. Chaim. Shaar. Rashhi loc cit. See. Barceloni p 140 Gra on13 סא 2Tikuney. Zohar. Introduction 4b 70 135b. Pardes. Rimonim 211Tikuney. Zohar 14a. R Eliezar of. Wormes 4b. Etz. Chaim. Shaar. Ta. NT. A 3 p 66 Ginat. Egos 24c. Also see chapter 1 note 54Pardes. Rimonim 2727Hence a womans voice is a sexual organ. Berakhot 24a. Zohar 8Pardes. Rimonim foc cit. Etz. Chaim. Shaar. Derushey. Ha. Tzelem 2 Shaar. Rashbi p 297Kisey. Melekh on. Tikuney. Zohar 4b lla. According to the. Tikuney. Zohar 14a the order of. Pituchey. Chotem parallels thefive phonetic families in alphabetical order. Another reason for this order is because they add up to. Afelekh. Malakh. Yimlokh. See. Shaar. Ha. Kavanot p 109a. Etz. Chaim. Shaar. Ha. Yareach 5 1 183 Pardes. Rimonim 137Also 566 Yonat. Elim quoted in. Kehilat. Yaakov. Vol 2 p 3a. Tikuney. Zohar 14a. Significantly the families then come outlike the reverse of. Donashs order. See note 21Raavad ad loc. See. Emek. Ha. Melekh 6b. Oizar. Chaim 1078Saadia. B ad foc. Acronym of. R Yitzchak be. Asher died 1132 Scholem in his. Kabbalah and its. Symbolism כ 186 claims that this acrosticstands for. R Yishmaei ben. Elisha. In. British. Museum. Ms 754the abbreviation is. R Tz which. Scholem surmises may be acertain. R Tzadok. Saadia. B loc cit. Emek. Ha. Melekh 9c similarly writes that if onesays them backward he will be swallowed up by the earth. Chakamoni. Pardes. Rimonim 305 R. Eliezar of. Wormes pp58 I 7bff. Orzar. Eden. Ha. Ganuz 39a. Otzar. Nechamad on. Kuzari 425 61b. Evven. Ha. Shoham 154b. Sherit. Yosef 9a. Shoshan. Yesod. Olam. No 454 p 207Raavad ad oc. Abulafia presents this system in the name of. RYitzchak. Bardashi see. Otzar. Eden. Ha. Ganuz 16b 37a. Appendix 5 notes 10 39 Also in. Xo. Yehudah on. Kuzari 425 61a. The fact that each array contains 231 pairs which is 21 times22 with the letters 42 in the middle is alluded to in the verse. Only תו You. O God 4c. A Bach. Ef. Isaiah 4514 see. Zohar133b commentaries ad foc. Gra on 64364444546474849505152335435S. EF. ER. YE. TZ. IR. AH. Emek. Ha. Melekh 4a ff see. Appendix. II. I Va. Yakhel. Moshe. Zolkiev 1741 p 7a. Shaar. Gan. Eden 128 Pri. Yitzchak in. Sefer. Yetzirah. Warsaw 1884 Vol 2 page 27a b. The originalsource apparently is. Emek. Ha. Melekh and he virtually paraphrases. R Eliezer of. Wormes in his formula for creating a. Golem see note 61See chapter 1 note 52 Shaar. Gan. Eden 1 1c. Ginat. Egoz 556 Otzar. Chaim 108a. Perush. Ha. Nikkud 48b 49a. Evven. Ha. Shoham 154a 177b. Tzaror. Ha. Chaim. Jews. College. London. Ms 318 p 10a. Gan. Yoh 150 See. Chayay. Olam. Ha. Bah 22h. Bereshit. Rabbah 14 Gan. Yah loc cit. Emek. Ha. Melekh 6a. Limudey. Atzilut. Munkatch 1897 3a22a. Mikdash. Melekh on. Zohar 116 Zolktev 1794 p 31b. R Shneur. Zalman of. Liadi. Likutey. Torah. Hosafot on. Va. Yikra535 See chapter note 32Emek. Ha. Melekh 6b. Limudey. Atzilut 3a. The sum of the fournames. Ab 72 Sag 63 Mah 45 and. Ben 52 also equals 232It may be thai the arrays of the later. Kabbalists relate to the. Sefirot themselves while those of the earlier. Kabbalists relateto the letters. This would resolve the difference between the twosystems. Donash. Barceloni p 208See. Saadia. Barceloni ad oc. These mention the reading butreject it. R Eliezar of. Wormes ad loc p 58 He also cites the previousmethod in the name of his father. R Yehudah ben. Kolynimos. Raavad on 25 from. Yoma 763 See. Bet. Levi. Emek. Halachaad loc quoted in. Mitzpah. Eitan who give other reasons for thisnumber. An elaborate complex calculation is also presented in. Ateret. Rosh on. Eyin. Yaakov. These commentaries obviouslywere not aware of what the. Raavad writes here. Chayay. Olam. Ha. Bah 4b quoted in. Scholem. Kitvey. Yad. Ba. Kkabbalah p 25 Otzar. Eden. Ha. Ganuz 1620 bottom. Shaarey. Tzedek. Jerusalem. Ms 8 148 pp 66b 67a quotedin. Kiryat. Sefer 1135 Sulam. Ha. Aliyah 10 Jerusalem. Ms 8334 כ 98a quoted in. Kitvey. Yad. Bakabbiah p 228 Cf. Psalms235 458 10918 1332 It may be more than coincidence thatthe first two letters of the. Hebrew word for oil. Shemen are. Shin and. Mem see above note 10Otzer. Eden. Ha. Ganuz p 34a. Sefer. Ha. Tzeruf i. Ga. Ginat. Egoz 45bwith errors. This is also the system presented by. R Moshe. Botrilwho apparently attributes it to. Hai. Gaon. In. Otzer. Eden. Ha. Ganuz. Abulafia also apparently attributes it to an earlier source3637385960616263Nowes 365Otzer. Eden. Ha. Ganuz 38a. On pp 75b 768 he apparentlyspeaks of the 705 432 combinations of 11 letters. Also see. Psalms 374 Job 2226 2710 For other sources see. Yotzer. Or p 56 Barukh. Targomi. Maftechot. Ha. Kabalah p 230 Sefer. Ha. Tzeruf p la. Evven. Ha. Shoham p 177b. Sheirit. Yosef p168a. Tzaror. Ha. Chaim p 108See. Barceloni p 104Commentary on. Sefer. Yetzirah 4b 15b. Also see. Raavad adfoc. Shoshan. Yesod. Olam pp 100 199 203 Cf. Ibn. Ezra on. Isaiah 264 Psalms 685 Eliezar of. Wormes ad foc 15b. Emek. Ha. Melekh 96 The latter is translated into. Latin in. Knorr von. Rosenroth. Kabbaladenudata. TI actually 11 Liber. Sohar restitutus. Sulzbach1684 pp 2201See. Introduction notes 8082 Also see. Sheelot. Ha. Zaken 97Oxford. Ms. Neubauer 2396 p 53a quoted by. Scholem in his. Kabbaiah and its. Symbolism p 188 note 1 There also appearsto be a sumilarity between this and the. Partzufim mentioned inthe. Zoharic literature and in the writings of the. Ari a relationship which should be more thoroughly explored. Or. Ha. Sekhel 83 108 כ quoted in. Pardes. Rimonim 211 Alsoquoted in. Sulam. Ha. Aliyah 9 95a ff in. Kiryat. Sefer 22167 jf. The. Ramak writes regarding. Abulafias teaching. This is eithera direct tradition given over from mouth to mouth or else itwas revealed by a. Maggid. In. Pardes. Rimonim 212 there is specific mention regardingusing other letters with a similar system. See. Raavad ad foc. Sanhedrin 38a. Tosefta 8 end. Yerushalmi 49 23b. Chagigah 12b. Zohar 182a 1186a 123 1a. Ibn. Ezra ad foc. Chovot. Ha. Levavot end of. Shaar. Ha. Bechinah4Raavad ad loc. Donash p 68Pardes. Rimonim 3Bahir 2 Rashi on. Genesis 12 We thus see that. Ben. Zomah satconfounded. Jahahk. Bereshit. Rabbah 24 See. Appendix. Inotes 46Bachya 3c. Pardes. Rimonim 35 2322 Etz. Chaim. Shaar. Ma. Nענצה 10 248b. Shaar. Maamarey. Chazal 15b. Zohar 327a. Cf. Bahir 135 Also see. Notzar. Chesed on. Avot 57Raavad on 11 beginning. Imrey. Teadikim. Zitimar 1901 p 19c. See. Chayay. Olam67778S. EF. ER. YE. TZ. IR. AH. Ha. Bah 21b quoted in. Kitvey. Yad. Ba. Kabbaiah p 28 Also see. Sichot. Ha. Ran 40We find a similar concept in the. Zo. Aar that only. Moses couldassemble the. Tabernacle. Zohar 2238b. Likutey. Moharan 26This is also meant in meditative sense. Emek. Ha. Melekh 9c in his description of how a. Golem ismade. Chapter. Three. This is the last of. Rabbi. Ishmaels thirteen. Middot see beginning of. Sifra. These. Thirteen. Midot are also in theprayerbook. Shavuot 26a. It is significant that in the opening statement inthe זוא 1 Rabbi. Nehunia ben. Ha. Kana also makes use ofthis dialectic. Etz. Chaim. Shaar. Pirkey. Ha. Tzelem 5 p 3368See above 12 Also see. Liktatey. Shas. Ari כ 27a. Etz. Chaim. Shaar. Ta. NT. A 6 p 72The same term is used by. Ben. Sirah. In what is mysticalmuphia for you do not probe. See chapter note 17Raavad. Ramban. B ad loc. Etz. Chaim. Shaar. Ta. NT. A 7Kehilat. Yaakov. AM. Sh 14a. Also see. Pardes. Rimonim 231A. MS. A Cf. Otzar. Eden. Ha. Ganuz 54b 70a. Noam. Elimelekh. Bo 36 This may be the reason why the. Sefer. Yerzirah can be read in both the third person and in the imperative. It is both a mystical account of creation and an instructionmanual how to parallel it. Cf. Rashi. Ibn. Ezra on. Exodus 1021See. Midrash. Lekach. Tov. Sechel. Tov ad ioc. Also see. Pardes. Rimonim foc cit. Donash p 20 Ibn. Ezra on. Ecclesiastes 719 Radak. Mikhiol. Lyk 1842 p 72 Also see. Donash p 45 48Saadia. B ad foc. This resembles a technique of the. Indianfaquirs see. Sefer. Ha. Chaim. Munich. Ms 207 ff 10d1 1a writ192021232425Nates 367ten in 1268 Cambridge. Ms. Add 6431 5 9a quoted in אGidemann. Geshichie des. Erziiehungswesens und der. Cultur der. Juden. I Vienna 1880 p 169 Menashe. Greshberg notes on. Donash p 8 G. Scholem. Kabbalah and its. Symbolism p 183See. Introduction note 99Raavad. Ramban ad foc. Cf. Maarackhet. Elohut 1758 b. See. Yitzchak. Sagi. Nahor line 247Zohar 2235b. Tikuney. Zohar 70 140b. Cf. Likutey. Moharan 3See. Raavad introduction 2d. Chayit 9b. Pardes. Rimonim21Kuzari 425 58a b thus states that the fire here is the etheral atar. The word. Avir also refers to space as in. Gittin 83Ohalot 33Pardes. Rimonim 93Raziel 11b 30Bahir 85Tikuney. Zohar 4 19b. Cf. Raziel 11b 29 30Berakhot 60 See. Kehilat. Yaakov. Ravayah 118Shmot. Rabbah 517 Cf. Tanchuma. Pekudey 8See my article. On. Immortality and the. Soul. Intercom. Association of. Orthodox. Jewish. Scientists. New. York. May 1972 p6 Also see. Toldot. Yaakov. Yosef. Bo 50d. Keter. Shem. Tov 108Cf. Kedushat. Levi on. Avot 25Deuteronomy 1114 See. Radak. Sherashim. YR. H Commentaries on. Proverbs 1125Gra ad loc. Etz. Chaim. Shaar. Ta. NT4 6 7Mafteach. Ha. Rayyon 26a. Cf. Donash pp 60 68Raavad. Chakamoni ad 6ס Raziel lla 27 Cf. Avodat. Ha. Kodesh. Yichud 18 Also see. Kehilat. Yaakov. Geviyah. Barceloni ad oc. Tzioni. Lvov 1882 p 4c. Cf. Zohar 3223a. Pardes. Rimonim 233 Gaviyah. Ramban ad foc. Pardes. Rimonim foc cit. Negaim 67Tosefot. Yom. Tov ad loc. Pri. Yitzchak here. Pardes. Rimonimloc cit. Ramban. Saadia ad foc. Tikuney. Zohar 173 See chapter 1 note 195Pri. Yitzchak ad loc. Etz. Chaim. Shaar. Ta. NT. A 7Minackot 29b. Barceloni p 284 Note that this is stated by. Rav. Yehudah in the name of. Rav see. Introduction note 82 Thestatement that the letters. Sh. OT. Ne. Z Ga. Tz must have crowns isalso that of. Rava the maker of the. Golem in the. Talmud. Ohev. Yisrael. Fe. Et. Chanan. Zitimar 1863 כ 80c. Etz. Chaim. Shaar. Ta. NT. A 13684l. SE. FE. R Y. ET. ZI. RA. HChamai. Gaon. Sefer. Halyyun in. Likwtim. Me. Ravy. Hai. Gaon. Warsaw 1798 p 37b and in. A Jellinek. Ginzey. Chakhmat. Ha. Kabbalah p 10 Kuzari 43 8b. Abraham. Abulafia. Majteach. Ha. Shemot. Jewish. Theological. Seminary. Ms 1897p 58a. Or. Ha. Sekhel 42 50b. Ibn. Ezra on. Exodus 315 Or. Eynayim. Lvov 1886 9b. In these sources the. Name is spelledin alphabetical order. AH. VY. It is possible that the original termhere was. Avyiah. AV. YH but when the. Greek derived. Avirbecame popular the latter term was inadvertantly substituted. R Eliezar of. Wormes p 5d. Raziel 11b 28 Cf. Kol. Yehhudah on. Kuzari 425 645Sotah 173 Rashi ad loc. Shekhinah. Ketubot 64b. Kol. Yehudah on. Kuzari 425 56b. See. Raziel lib 29 30Chapter. Four. Also mentioned in. Zohar 3255b. Tikuney. Zohar 69 104b 70128b. Radak. Mikhiol 48a 57a. Julio. Fuerstio. Concordantiae. Liepzig 1840 p 1363 R. Aaron states that there are onlyseven cases set note on. Mik. Aol pp 48a 57a. Also see. RMoshe. Kimchi. Mahalach. Shevilei. Ha. Daat. Hamburg 1785No 10 Aaron ben. Moshe ben. Asher. Dikdukey. Ha. Taamim. Resh 7 Leipzig 1838 R. A Dablmesh. Makney. Avraham. Also see. Ben. Yehudah. Milin. Resh. Dagesh. Otzar. Yisrael. Dagesh. Cf. Radak. Minchat. Shai on 1 Samuel 16etc. The. Septuagint thus used a double. R in. Sarah see. Getenius. Grammar. London no date p 43Saadia pp 79 115 116 Donash p 21 Barceloni p 231Mikalol p 81b. Rosh. Ha. Shanah 31a 0 Sanhedrin 12a. Yerushaimi. Pesachim42 26b. Yad. Kiddush. Ha. Chadesh 53 Sanhedrin 1412Sasoon. Ms 507 See. Ohel. Dawid. Oxford 1932 pp 2223plate 2 Sotheby. Catalogue. Thirty. Eight. Important. Hebrewand. Samaritan. Manuscripts from the collection of the late. David. Solomon. Sasson. Sotheby. Park. Bernet. Co. Zurich. November 5 1975 No 6 plates on pp 15 16 Also see. Chanoch. Yalon. Pirkey. Lashon. Jerusalem 1971 pp 176Notes 369200201 Alejandro. Diez. Macho. Manuscritos. Hebreos y. Arameos de la. Biblia. Rome 1971 pp 1516It is thus found in a copy of. Machzor. Roma written in. Pesaro1480 Sasoon. Ms 23 See. Qhe. Dawid pp 28993 plate 38Sotheby. Catalogue. No 28 plates on pp 9295 Also used in. Torah. Ketuvim and. Haftorot. Sasoon. Ms 487 written in. Seville 1468 described in. Ohel. Dawid pp 1516 Sotheby. Catalogue. No 7 plates on p 19 Also in. Afachzor. Roma writtenin. Perugia 1415 Sasoon. Ms 405 described in. Ohel. Dawid pp276289 plate 36 Sotheby. Catalogue. No 27 plate on p 39Also in. Seder 72105 written in. Spain early 15th century. Sasoon. Ms 59 described in. Ohe. Dawid pp 298299 Sotheby. Catalogue. No 25 pp 8485 This device was apparently alsoused by. Saadia. Gaon in his commentary on. Sefer. Yetzirah p28Tikuney. Zohar 5 20b. Gra 22a. Nitzutzey. Zohar 35 ad loc. Also see. Tikuney. Zohar 19 39b. Beer. Yitzchak 54 Nitzutzey. Zohar 24 ad loc. Tikuney. Zohar 5 20b 19 396 70 128b. R Yisrael of. Koznitz. Or. Yisrael ad loc. Gra ad foe. Bahir 115Etz. Chaim. Shaar. Ta. NT. A 5 כ 70 This is said to be related tothe. Heve. Di. Garmi in man. Tikuney. Zohar 70 128b. Kisey. Melekh ad loc 173b. No 30Cf. Kisey. Melek 38a. Also see. Otzar. Chaim 68Yitzchak. Sagi. Nahor line 313 cites both opinions. See. Peliyah39a. Cf. Sichot. Ha. Ran 77Bava. Batra 25b. Zohar 126b. Shulchan. Arukh. Orach. Chaim942 מו Hagah. Seed is to the. East see. Bahir 156Gra. Pri. Yitzchak ad loc. Tikuney. Zohar 18 32a. Also see. Kuzart 425 53a 317 24a. Ibn. Ezra on. Ecclesiastes 12See. Bahir 70 Or. Ha. Ganuz on. Bahir 154 Recanti 1c. Chayit17 9b. Bahir 117Tiferet. Yisrael 2Radak on. Zechariah 42 Ginat. Egoz 38c. See commentaries ad oc. Ibn. Ezra on. Zechariah 410See. Ibn. Ezra ad foc. Cf. Etz. Chaim. Shaar. Ta. NT. A 7Gra ad foc. Bahir 70 177370282930313233343536373839414243S. EF. ER. VE. TZ. IR. AH. Shabbat 56a. See inset. These are described in detail in. Evven. Ha. Shoham and. Sheirit. Yosef. Also see. Israel. Regardie. How to. Make and. Use. Talismans. Wellingborough. UK. Aquarian. Press 1972Moscow. Ms. Guenzburg 775 unnumberd folios at beginning32a33b pp 6264 in my manuscript. These are attributed to. Nohaniel. Gaon but no record of such a gaon exists. Also see. Toldot. Adam 158 where these seals are drawn and attributed tothe. Ramban. They are also found in. Shoshan. Yesod. Olam pp268 322 460Chagigah 148 See. Moreh. Nevuchim 26See. Bachya. Abarbanel on. Deuteronomy 1814 Derekh. Ha. Skhem 27 Also see. Sotah 12b 1050005 Shabbat 15a. Ikkarim 44 Many writers assume that. Maimonides did notbelieve in astrology at all based on what he writes in. Yad. Avodat. Kokhavim 1116 and in. Moreh. Nevuchim 337 Elsewhere however he appears to admit that at least to somedegree it can be used to predict the future see. Yad. Yesodey. Ha. Torah 103 Sefer. Ha. Mitzvet. Positive. Commandment 31Also see. Ha. Kofev on. Evin. Yaakov. Shabbat ה156 Bereshit. Rabbah 852 Rashi. Sota. A 36b. Bereshit. Rabbah 106 Zohar 134a 125la 215a 215b 230b 280b 2 17 1b 386a. Akedat. Yitzchak 2 Or. Ha. Shem 43 87a. See. Shaar. Rashbi on. Perek. Shirah ם 299See note 32 Also see. Bereshit. Rabbah 781Bereshit. Rabbah 13 38 Shmot. Rabbah 1522 Tanchuma. Chayay. Sarah 3 Midrash. Tehillim 24 86 104 Pirkey. Rabbi. Eliezer 4 Cf. Barceloni p 197Bahir 21 See. Radal on. Pirkey. Rabbi. Eliezer 41 from. Zohar11 7b 118b 134a 146b. Also see. Radal idid 411 Bachya on. Genesis 2812 reverses this and states that permanent angelswere created on the second day and temporary angels on thefifth. Shabbat 156a. Niddah 16b. See chapter 1 note 155Abarbanel on. Deuteronomy 1314 Also see anonymous. Perushon. Yad. Yesodey. Ha. Torah 25Zohar 3269b. Bereshit. Rabbah 784 Yafah. Toar ad loc. Shmot. Rabbah 482Ba. Midbar. Rabbah 17 Tanchuma. Va. Yakhel 4 Sifri on. Numbers 62645464748495135253353637583960Notes 371Baraita. De. Shmuel. Ha. Katan 9 Baretta. Di. Mazalot 15 Raziel17b 51 Sefer. Ha. Kanah. Cracow 1894 86b. Yalkur. Reuveni15a. Pirkey. Rabbi. Eliezer 6 7 Rashi. Berakhot 59b. SAabatai. Shabbat 129b. Eruvin 56a. Chakamoni 700 72b. Sareita. De. SAmuel. Ha. Katan 3 Bareita. Di. Mazaiot 7 Barceloni p 247Yad. Yesodey. Ha. Torah 31 Bareita. De. Shmueil. Ha. Katan 7Bareita. Di. Mazalot 12 Barceloni oc cit. See. Ibn. Ezra on. Exodus 161 R. Shmuel. Falkalish. Seder. Avronot. Prague 1797 introduction quoted in. Aatey. Midrashot 210 Hadrey. Kodesh. Dihernfurth 1812 p. Sb. Cf. Chakamoni 70c 72b. R Eliezer of. Wormes. A similar concept is found in. Shabbat 129b. Sanhedrin 65b. Yad. Avodat. Kokhavim 118 Tur. Yoreh. Deah179Cf. Trhuvot. Rashba 148 409 Tshuvot. Rashhba. Ha. Me. Yucheset. Le. Ramban 283 Tshuvot. Mahari. Assad 224 Tshuvet. Avney. Tzedek. Yoreh. Deah 44 Also see. Yoreh. Deah 1792 Nimukey. Yosefon. Sanhedrin. Rif 16b. Sefer. Chasidim 59 Zohar 1169b32348Tikuney. Zohar 70 128b. Kiseh. Melekh ad loc 58a. No 18Also see. Gra here. For a different ordering of. Sefirot and dayssee. Maarekhet. Elohut 38See. Pardes. Rimonim 10 322Raavad ad joc. See. Shaar. Ruach. Ha. Kodesh pp 86 145Shaar. Ruach 110100058 p 31 from. Tikuney. Zohar 70 129b. Sitrey. Torah. Zohar 11088Gra ad foc. Zohar 141 b45b 2245a259a. Pardes. Rimonim 24Rosh. Ha. Shanah 313 Sanhedrin 97a. Avodah. Zarah 9a. Thisappears to be the opinion of. Pirkey. Rabbi. Eliezer see. Radal adfoc 1848 Also see. Maarekhet. Elohut 189a. Raziel 15a 43Tamid 74Sefer. Temunah. Koretz 1784 3la. Maarekhet. Elohut 190a. Sefer. Ha. Kanah 78b and other places. Tshuvot. Rashba 423 Shiur. Komah 83 Radbaz. Magen. David. Gimel. Dalet. Afetzudot. David 298 R. Yosef. Tzayach. Tzaror. Ha. Chaim pp 83b 85b. Shaarey. Gan. Eden. Orach. Tzadikim 11 Cf. Bachya. Recanti. Tzioni on. Leviticus 248 Ramban on. Genesis 23 Sefer. Ha. Chinuch 330 Ton. Ezra on. Genesis 15 822 For a detaileddiscussion see. Drush. Or. Ha. Chaim 3 at end of. Tiferer. Yisraelon. Mishnayot. Nezikin. This is also apparently supported by the. Zohar see. Radal oc cit. This doctrine was opposed by the. Arisee. Likuiey. Torah. Ari. Kedoshim. Ve. Yakhel. Moshe 3a. Otzar. Chaim 86b 12 l6364656667686970T. L72375767778798081S. EF. ER. VY. ET. ZI. RA. HBereshit. Rabbah 82 Zohar 2145b. Cf. Sanhedrin 97a. See. Drush. Or. Ha. Chaim loc cit. Bereshit. Rabbah 119 1210 Rashi on. Genesis 114 124 24Moreh. Nevuchim 230 Ramban on. Genesis 11 18 124 S. Anei. Luchot. Ha. Brit 1190b in note. Bereshit. Rabbah 112 Yad. Tshuvah 37 Raavad ad loc. Emunotוטע 11 58 Awzari 167 41a. Moreh. Nevuchim 228 Cf. Zohar 1138b. Avodah. Zarah 54b. Berakhot 60a. Rashi. Ibn. Ezra. Sforne ad foc. Rambam. Jegeret. Techiyat. Ha. Metim. Warsaw 1927 p 15 Regarding conservation ofmatter see. Exiunot. Ve. Deyot 71Chagigah 13b from. Job 2216 Psalms 1058 Tosefot ad loc. Jordan. Maharsha ad foc. Also see. Bereshit. Rabbah 284Kohelet. Rabbah 137 44 Tanchuma. Lekh. Lekha 11 Yitro 9Midrash. Tehillim 1053 Tanna. De. Bei. Eliahu. Rabbah 3 70a72a 26 103a. Tanna. De. Bei. Eliahy. Zuta 10 15a. Sefer. Chasidim 7Cf. Berakhot 61a. Bereshit. Rabbah 143 4 10 Ramban on. Genesis 120Aforeh 350 Kuzari 143 32a. Pesikta 105b. Rosh. Ha. Shanah10b. Ferushaimi. Avodah. Zarah 12 38 Pa. Yikra. Rabbah 291Pirkey. Rabbi. Eliezer 8 18a. Ran. Rosh. Ha. Shanah. Rif 3a. Be. Rosh. Tosefot. Yom. Tov. Rash. Ha. Shanah 12 Be. Rash. Rokeach 200 Also see. Rashi. Sanhedrin 97a. Be. Alafim. Yad. Kiddush. Ha. Chodesh 1116 Avodah. Zarah 8a. Chagigah 12b. Zohar 3236a. Etz. Chaim. Shaar. Drushey. AB. YA 4 12 Shaar. Tziyur. Olomot 2Fa. Yikra. Rabbah 2911 Pirkey. Rabbi. Eliezer 18 43a. Ba. Midbar. Rabbah 38 Cf. Raziel 15b 43 36a 122Orzar. Ha. Shem ad loc. Avot. Rabbi. Nathan 37Ton. Ezra on. Genesis 12Bava. Batra 25h. Bava. Batra 740 Cf. Yerushalmi. Ketubot 123 Kelayim 93Gra הכוס Or ad loc. Cf. Zohar. Chadash 78b 83b. Zohar 152a. Bekhorot 55a. Gra. Cf. Radal on. Pirkey. Rabbi. Eliezer 1847 See. Midrash. Tanayim 92b. Gra ad foc. In its entire history. Israel celebrated seventeenjubilees see ה ז4 12b. Yad. Shemitah. Ve. Yovel 103See. Bereshit. Rabbah 126 262 Ba. Midbar. Rabbah 1312Tanchuma. Bereshit 6 Ramban. Maamar. Ha. Geulah in. Kitvey. Ramban p 269 Rambam commentary on. Sanhedrin 101lgegeret. Techiyat. Ha. Metim p 11 Cf. Ketubot 398fh in ty. Notes 373Otzar. Ha. Chaim 87a. Ibid 87b. Otzar. Eden. Ha. Ganuz 75b. Raavad. Pri. Yitzchak ad loc. See. Sulam. Ha. Aliyahhid. Rosh. Ha. Shanah 27a regarding the fact that. Shamor and. Zachorwere said with one word. Cf. Yad. Yesodey. Ha. Torah 210Otzar. Eden. Ha. Ganuz 75b. Berakhot 32b. The calculation there yields 116434 10 Avariant reading vields 10 See. Razief 18a 54See notes 43 44Chapter. Five. Saadia p 58 thus says that they include the five senses. See. Donash p 64 Chakamoni however interprets it asswallowing. There are various different orderings in the. Bible. In. Jacobsblessing io the tribes in. Genesis 29 the order is. Reuben. Simeon. Levi. Judah. Zebulun. Isachar. Dan. Gad. Asher. Naftali. Joseph. Benjamin. In. Genesis 46 the ordering is the same butthe sons of. Leahs handmaid precede those of. Rachels. In. Numbers 1515 the order is the same as in. Exodus 1 exceptthat. Joseph precedes. Benjamin and the order of the sons of thehandmaids is. Dan. Asher. Gad. Naftali. In. Numbers 13415the order is. Reuben. Simeon. Judah. Isachar. Ephraim. Benjamin. Zebulun. Manassah. Dan. Asher. Naftali. Gad. In. Numbers 24629 it is. Judah. Simeon. Benjamin. Dan. Manassah. Ephraim. Zebulun. Isachar. Asher. Naftali. Reuben and. Gadare not included since they remained on the other side of the. Jordan. In. Moses blessing the order is. Renben. Judah. Levi. Benjamin. Joseph. Zebulun. Isachar. Gad. Dan. Naftali. Asher. Simeon is not mentioned sec. Rashi on. Deuteronomy 337 In. Deuteronomy 271213 for the blessings the order is. Simeon. Levi. Judah. Isachar. Joseph. Benjamin for the curses. Reuben. Gad. Asher. Zebulun. Dan. Naftali. Genesis 30 3523Otzar. Chaim 201b. Raavad 5a. Bava. Batra 118b from. Genesis 4816Sheirit. Yosef 12a. Tzioni 586 lists them in the order of. Numbers. Hidden page2729303132333435363738394142434445Notes 375Cf. Moreh. Nevuchim 170See chapter 1 note 41Tzioni ad loc. Bereshit. Rabbah 689 Rashi on. Avot 29 Seechapter note 119 Cf. Afore. A Nevuchim floc cit. Shaarey. Orah 10 103a. Etz. Chaim. Shaar. Arikh. Anpin 3 Also sce. Rashi. Radak on. Judges 2043 Habakkuk 14 Psalms 2213 Radak. Sherashim. KT. RChulin 89a. Shmot. Rabbah 384 According to. Rashi it is thenread from under he is the arms of the universe. It thereforerefers to the person who lowers himself to be under. Chagigah 2b. See. Raziel 14b 40 15b 44 See chapter 6 note 30See chapter note 143Zohar 2818 213la 2203a 3227a. Pardes. Rimonim 257Shaarey. Orah 5 50b. These confuse the mind. Zohar 3123a. Tikuney. Zohar. Reshit akhmah. Shaar. Ha. Yirah 4166The next verse. And. Israel dwelt safely alone. Sada the eyeof. Jacob also has mystical connotations. The word baded isoften used to indicate meditation see. Ibn. Ezra on. Isaiah 4425The verse can then read. And. Israel dwelt safely meditating. Cf. Bachya on. Genesis 4926The third is. Habakkuk 36 This is a highly mystical chapterdiscussed extensively in the. Bahir 6879 147148 17193 Thequestion may arise why the. Long. Version uses heights of theuniverse which is only in the blessing of. Joseph instead ofarms of the universe which applies to all. Israel. But if. Josephben. Uziel was the author of the. Long. Version he may havedone this to allude to his name. Zohar 150a 1274b 222a. Cf. Rosh. Ha. Shanah 11a. Sifri on. Deuteronomy 3315 The. Ari however states that the. Twelve. Boundaries are in. Tiferet see 22 Chaim. Shaar. Ta. NT. A 7Rashi. Shabbat 36a. Hemsess renders it. Centipellio. Cf. Otzar. Ha. Sham here. Also see. Va. Yikra. Rabbah 34 Shuichan. Arukh. Yoreh. Deah 481 in. Hagah. Saadia p 135 Chakamoni. Donash. R Eliezer of. Wormes. Fziont 4d. Arukh. Masass. Cf. Rashi on. Ecclesiastes 124Kohelet. Rabbah 719 123 Midrash. Tehillim 1031 Rashi. Shabbat 12a. Berakhot 61b. Aaron of. Bagdad quoted in. Botril. Cf. Ibn. Ezra on. Ecclesias אtes 124Zevachim 65a bottom. Torah. Temimah on. Ecclesiastes 123Berakhot 610 Shaabat 152a. Rashi identifies it with the. FHlemsess. Also see. Avot. Rabbi. Nathan 313 Otiot. De. Rabbi6464748495015253345556575859616263645S. EF. ER. YE. TZ. IR. AH. Akiba. Lamed. Rashi on. Ecclesiastes 124 Derishah. Yoreh. Deah75 Tikuney. Zohar 70 140b. Zohar 2234b 2235a. Raavad 48a. Pardes. Rimonim 2319Korkeban. Chakamoni. R Eliezer of. Wormes 10a 15b. Saadia. BBarceloni כ 256 Trani 4d. Saadia p 135 says that it is the. Tzam. In. Sheveiley. Emunah 4Warsaw 1887 כ 42b we find that the. Tram 15 the portion ofthe small intestine that follows the duodenum. Donash. Otzar. Ha. Shem. Barceloni p 257 Sheveiley. Emunah foc cit. See. Sefer. Ha. Kahan8See. Otzar. Ha. Shem ad loc. Yoreh. Deah 481 in. Hagah. Otzar. Hashem. Chakamoni. Donash. Eliezer. Rokeach 10a. Saadia p 135Moreh. Nevuchim 338 Ramban. Bachya on. Deuteronomy 183Radbaz. Metzudos. David 271Berakhot 61b. Zohar 2234b. Tikuney. Zohar 70 140b. Pardes. Rimonim 2319Oriot. De. Rabbi. Akiba. Lamed. See. Judges 419Yoma 183 When a person sieeps his soul warms his body. Bereshit. Rabbah 1411Berakhot 615 Adar parallels laughter and hence. Purim is atime of joy and clowning. Avodah. Zarah 43a. Yad. Avodat. Kochavim 311 The stars aresaid to have had the precise shapes of the signs of the. Zodiacin the time of the. Flood. Bachya 6a. Cf. Yad. Avodat. Kochavim 11 Brit. Menuchah beginning. Sceespecially. Midrash. Tanaim p 62 qouted in. Torah. Shlemah on. Genesis 822 No 108Cf. Tosefot. Avodah. Zarah 43a. Lo. Taasun. Tshuvot. Rashba167 525 Tshuvot. Mabit 230 Sifsey. Cohen. Shach. Yoreh. Deah130The tables are found in the. Aimagest. Great. Books. Chicagop 234 Ff. A Hebrew translation of these tables may be found in. Mishpatey. Ha. Mazaloi. Sasoon. Ms 823 pp 118138 describedin. Magen. Dawid pp 10411043 plate 32 Sotheby. Catalogue. No 15 plates on pp 40 53 Moritz. Steinschneider. Hebraische. Ubersetzungen des. Mittelalters. Berlin 1893 pp 614616 Thismanuscript written around 1350 contains pictures of manyconstellations. See. Gra here. Hidden page37810Il1213S. EF. ER. YE. TZ. IR. AH. Targum. J Rashbam ad oc. Both opinions are found in. Ibn. Ezra ad foc. Radak. Sherashim. Ginat. Egoz 32b. Pardes. Rimonim 218 Choker. UMekubal 13Cf. Zohar 1125a. Or. Ha. Chamah. Derekh. Emet ad loc. This isalso identified with the. Pole. Serpent. Nachash. Bareach. Cf. Yesod. Olam. Berlin 1848 p 160 Also see. Bareita. De. Shmuel. Ha. Katan 2 8a. This is possibly based on verse. He hangs fala the earth onnothingness belimah. Job 267 Others say that it comesfrom the word. Janin meaning dragon with the nun replacedby a lamed 01 Yehudah on. Kuzari 425 54b. Another possibility presented there is that it is derived from the word tospread. Thus the. Targum on. Isaiah 4425 translates. Hespread the heaven as. Jait. Shamaya. See. Or. Ha. Ganuz on. Bahir 95Chakamont. Bareita. De. Shmuel. Ha. Katan. Raziel 20a 63 64Ibn. Ezra. Radak on. Isaiah 271 Pirkey. Rabbi. Eliezer 9 23a. Also see bn. Ezra. Ramban on. Job 2613 Radak. Sherashim. Nachash תפ Janach. Skerashim. Barack. Mordecai. Avodah. Zarah 3 840 Or. Ha. Shekhel 41 41a. The. Leviathan is alsomentioned in. Psalms 7414 10426 Job 38 4025Seder. Rabbah. De. Bereshit 17 in. Batey. Midrashot 128 Midrash. Konen. Fifth. Day in. Arzey. Levanon. Venice 1601 p 2b. Bet. Ha. Midrash 226 Otzar. Midrashim p 254b. Raziel 14b 40Yalkut. Reuveni 17b. Ibn. Ezra introduction to. Torah fourthmethod. R Avraham. Azulai. Chesed. Ledvraham 23 In oneancient source we find that the world rotates around the finof the leviathan. Midrash. Aseret. Ha. Dibrot 2 in. Bet. Ha. Midrash163 Otzar. Midrashim p 450b. Raziel 18b 58 Rambam. Bertenoro on. Avodah. Zarah 33Mordecai loc cit. Radal on. Pirkey. Rabbi. Eliezer 931 Grahere. It is possibly for this reason that the commentaries state thatthe. Teli is in the sphere of the sun see. Chakamoni. R Eliezarof. Wormes. Ptolemy. Almagest 7 p 235 This is also used in ancient. Hebraic sources see. Afishpatey. Ha. Mazalot. Sasoon. Ms 823 p 18 described above chapter 5 note 64Raziel 180 58 Or. Ha. Chamah on. Zohar 1i25a. Cf. Raziel 21a97Rambam. Mordecai foc cit. Sifsey. Cohen. Yoreh. Deah 8Turey. Zahav 5Otzar. Chaim 6a. Also see. Yerushalmi. Shabbat 91 57b. Avodah. Zarah 36 22a. Ramban on. Shabbat 83b. Zeh. Ravan 138151623242526272830Notes 379Baal is mentioned in. Numbers 2241 Judges 213 Kings163132 1821 26 Baal and. Ashterah might be the male andfemale serpents sce notes 21 22 Also see. Rashi on. Isaiah 271Shmot. Rabbah 312 Tanchuma. Va. Ereh 3 An allusion to thefact that the. Baal is the. Teli may be found in 1 Kings 1826 inthe word. Faa. Hale. L which can be rearranged to read. Fe. Ha. Te. Ly. Y and the. Teli. This serpent may also be identifiedwith the serpent of. Genesis. Saadia p 60 Barceloni p 209 Donash. Otzar. Eden. Ha. Ganuz55a. This is also most probably the opinion of. Chakamoni. REliezar of. Wormes. Also see. Teurat. Ha. Adretz 13 Offenbach1720 p 175 Skeveiley. Emunah 2 19a. Yesod. Olam 21 16a. Sefer. Techunah. Jerusalem 1967 p 59 Cheshban. Mahalekhet. Hakokhavim 69Donash p 69Kol. Yehudah on. Kuzari 425 54a. Tosefot. Yor. Tov on. Avodah. Zarah 33 Anonymous. Perush on. Yad. Kiddush. Ha. Chodesh11588018 pp 59 60 Barceloni p 209 Rambam on. Avodah. Zarah33 Kuzari 425 55a. Anonymous. Perush loc cit. Otzar. Eden. Ha. Ganuz 558 Cf. Peliyah 300Or. Ha. Sekhel 4 41a. Cf. Sefer. Ha. Cheshek 10b. Bareita. De. Shmuel. Ha. Katan 2 Sefer. Techunah pp 101104 Ibn. Ezra on. Exodus 315 end. Job 283Cf. Rashi ad foc. Bereshit. Rabbah 74Bava. Batra 740 Midrash. Chaserot. Ve. Yeserot. Batey. Midrashim2225 Zohar 234b. Maarekhet. Elohut 102b. Raziel 9b 22Emek. Ha. Melekh 103a. Radal on. Pirkey. Rabbi. Eliezer 931Others however state that the pole and coiled serpents areidentical since it is coiled around the pole. Chananel on. Bava. Batra 74b. Gra on. Sifra. De. Tzeniuta 12a. Gra on. Tikainey. Zohar 49 89b. Gra on. Sifra. De. Teniuta loc cit. Ralbag on. Job 2613 Netzutzey. Orot on 200 8Raziel 12a 30 15a 42 218 63 69 22a 72 This river ismentioned in. Daniel 710Shoshan. Yesod. Olam כ 220 bottom. Also given is a methodof inducing a dream through which communication with the. Teli is established. Ibid. No 558 p 247 Cf. Etz. Chaim. Shaar. Kitzur. AB. YA 8 p 403Kuzari 425 55a. Cf. Etz. Chaim loc cit. Otzar. Eden. Ha. Ganuz 55a. Yerushalmi. Chagigah 21 see. Bachya on. Genesis 4926 alsosee. Raziel 14b 40 see note 738031333435363738394142S. EF. ER. YE. TZ. IR. AH. See chapter 5 notes 33 34Bahir 106 see. Kehilat. Yaakov. Teli. Chagigah 14a. Otzar. Ha. Kavod ad loc. Cf. Shmot. Rabbah 81Tanna. De. Bei. Eliahu. Rabbah 30 116a. Yad. Yesodey. Ha. Torah19 Black hair is associated with youth see. Ecclesiastes 10Also see. Mekhilia on. Exodus 202 Kedushar. Levi. Yitro. Jerusalem 1958 p 133Etz. Chaim. Shaar. Arikh. Anpin 53 Cf. Shaar. Ha. Kavanoi p 46Also see. Zohar 3127b 3132a. Eruvin 218 Zohar 2116a 379b 3136b 3136a. Zohar. Chadash 6a. A similar expression is found in. Minachot 29bwith regard to. Rabbi. Akiba. Va. Yikra. Rabbah 191 Midrash. Shmuel 5 Cf. Shir. Ha. Shirim. Rabbah on 511 Torah. Temimah ibid. Tanchuma. Bereshit 1 Yerushalmi. Shekalim 61 25b. Shir. Ha. Shirim. Rabbah foc cit. Zohar 284a 2114a 2226b3132a 3154b. Tikuney. Zohar 56 90b. See chapter 1 notes247 243Malbim ad foc. Zohar 3136a 3140a. The word for hair here is. Xevutzah and this is the only time in the. Bible that this word is used besides. Song of. Songs 52 The wordis very closely related to. Ketz meaning a thorn and also referringto the points and fine details titles in the. Hebrew letters. Malbim ioc cit. Tikuney. Zohar 70 122a. The thirteen hairsof this. Beard are related to the twelve. Diagonal. Boundaries see. Elemah. Rabatai ב34 71a. Berakhot 30a from. Song of. Songs 44 See. Zohar 2116a. Ramban ad oc. Pirkey. Rabbi. Eliezar 35 82b. Cf. Ton. Ezra on. Psalms 763 Radak on 2 Samuel 2416 Radbaz. Metzudot. David 304 Kuzari 214 17ab. Zohar 1150b 2798 Also see. Midrash. Tehillim 917 Zohar ה131 172a. Bereshit. Rabbah685 Radak on. Psalms 1322Pri. Yitzchak on 63Shabbat 151b. Bava. Batra 16b. Targum on. Job 3833 Cf אAaron of. Baghdad quoted in. Botril here. Gra here. Pesachim 94b. Bava. Batra 74a. Radak on. Psaims 7719See. Likutey. Moharan 53Bahir 106Ibid. Raziel 118 27See. Malbim ad foc. Bereshit. Rabbah 6812Zohar 111b. Also see. Moreh. Nevuchim 230 Rashi on. Genesis12 Cf. Wa. Yikra. Rabbah 18333543575859601Notes 381See note 37See chapter 5 note 39Felipah 45d. Pri. Yitzchak ad loc. Pardes. Rimonim 93See. Etz. Chaim. Shaar. Ta. NT. A 5 p 71 Shaar. Ha. Partzufim 4 p115 Shaar. Tikkun. Ha. Nukva 5 p 160 Elemah. Rabatai 453140c. Cf. Zohar ה2201 Tikuney. Zohar 30 75a see chapteri note 28See. Kuzari 425 55b. Berakhot 95 Tikuney. Zohar 21 49b. Zohar 1155b 2Chaim. Shaar. Kitzur. AB. YA 4 p 399 Ecclesiastes 102 Proverbs 182 Also see. Kuzari loc cit. Mafteach. Ha. Rayon 26a. Zohar 347b. Cf. Chulin 60b. Emunot. Ve. Deyot 14 end introduction to 3 Or. Ha. Shem 262Sefer. Ha. Yashar 1 Pardes. Rimonim 26 Etz. Chaim. Shaar. Hakelallim 1 Reshit akhmah. Shaar. Ha. Tshuvah 1 Shei. Luchot. Ha. Brit. Bet. Yisrael 121b. Shomer. Emunimf. Ha. Kadmoan 213 שוש Ha. Shem 21 Also see. Zohar 110b1230b 2166b. Sefer. Ha. Brit 213Esther. Rabbah 1014Midrash. Tehillim 317 See. Derekh. Ha. Shem 121Shiur. Komah 133 10b. Derekh. Ha. Shem 264Targum ad loc. Yerushalmi. Berakhot 61 41b. Moreh. Nevuchim 118Zohar 242b. Emunot. Ve. Deyot end of 1 Etz. Chaim. Shaar. Hakeialim 1Shiur. Komah loc cit. Reshit akhmah. Introduction. Cf. R Yonah on. Proverbs25Shabbat 310Berakhot 6b. Yad. Tshuvah 87 Cf. Berakhot 4a. Avot 416Kiddushin 39b. Chulin 142a. Avor 417Berakhot 17a. Yad. Tshuvah 83 Torat. Haddam in. Kitvey. Ramban p 307Daat. Tevunah. Tel. Aviv 1966 p 9Pardes. Rimonim 26 Shefa. Tal end of 2 Etz. Chaim. Shaar. Derushey. AB. YA 1Midrash quoted in. Shaar. Ha. Gamui p 296 Also see. Zohar21668 Likutey. Moharan 275 Sichot. Ha. Ran 134Bereshit. Rabbah 125 Chagigah 12a. Ibid. Bereshit. Rabbah 36 Rashi on. Genesis 1448283558688awh. SE. FE. R Y. ET. ZI. RA. HVa. Yikra. Rabbah 207 Zohar 1134a. Bava. Batra 08Emunot. Ve. Deyot 95 Tbn. Ezra on. Psalms 611 We. Yikra. Rabbah 302Berakhot 34b. Sanhedrin 99a. Yad. Tshuvah 7Avodat. Ha. Kodesh 218 Shnei. Luchot. Ha. Brit. Bet akhmah122a. Amud. Ha. Avodah 101b. Nefesh. Ha. Chaim 112 Ohev. Yisrael. Reh on. Deuteronomy 816 Cf. Avot 42 Nishmat. Adam. Pieterkov 1911 p 6b. Cf. Barceioni p 226 Get. Ha. Shemot 90a. Otzar. Eden. Ha. Ganuz163 178Appendix. Other. Versions. The order is that of the planets on. Sunday morning the sameas in. Shabbat 156a. Cf. Hagahot. Bet. Chadash. Bach ad loc. A paraphrase of. Ecclesiastes 31Paraphrase of. Psalm 932The word. Yarok 18 usually translated as green. Rashi howeveridentifies. Yarok with the. Biblical blue wool. Tekhelet see. Rashi on. Exodus 254 Numbers 1533 Berakhot 9b. Tekhelet. Gittin 31b. Sarbala. Also see. Tosefot. Succah 31b. Ha. Yarok. Chulin 37b. Eleh. Also see. Rashi. Chagigah 128 Wa. Yashet. In. Raziel 12b 33 this is likened to the green line seen on thehorizon when one climbs the mast of a ship in the middle ofthe sea. This is also identified as being the same. Aipah as thestormwind of. Ezekiel see. Tikuney. Zohar 37 78a. Pardes. Rimonim 257The. Hebrew here is. Afe. Phulamim. Rashi interprets this asmeaning moist moisten. Chagigah 128 Betza 24b. Zevachim45a. Also see. Raziel 1 1b 29 R. Eliezer. Ha. Kalir quoted in. Botril on 111 Yad. Bet. Ha. Bechirak 114 Kesef. Mishnah ad loe. Since water represents the primeval matter see chapter 1 note205 this wetness denotes material existence see. R Levi ben. Shlomo of. Lunil quoted in. Botril oc cit. Others say that theword indicates unknown nameless stones from. Pioni. Aimoni. Ruth 41 see. Rashi bn. Ezra ad oc. Raavad. Otzar. Ha. Shemon 111 R. Aaron of. Baghdad quoted in. Botril. Joc cit. Ralbagon. Genesis 12 Venice 1547 p 9c. Saadia. Gaon states that ita. M10121314Notes 383means split rocks from. Afe. Phulach. Saadia on 46 p 123On p 124 however he states that this denotes the bedrockof the earth. Another opinion is that these are ineffablerocks with. Afe. Phulam coming from the word. Baam since. Bet and. Pch interchange. Botril foc cit quoting. R Yaakov ben. Meir of. Gyan in. Tznif. Meluchah see above 18 Others interpret them to be substanceless ethereal rocks with the root. Palam coming from. BSelimah father of. R Levi ben. Shlomoof. Lunil quoted in. Botril foc cit. Others relate it to deathbreaking וסוס into two words. Pol. Mot ibid. The root. Palam is aiso related to the. English. Flume 566 Arukh. PL. MAlso see. Bertenoro. Rambam on. Shabbar 226 147a. Thesecan also be seen as stones of darkness since this expressionin. Job 283 isrendered by the targum as. Avanim. Me. Phulamim. These stones are also related to the letters of the alphabet asin. Sefer. Yetzirah 416 see. Tzioni 3c. Likutey. Moharan 186Chagigah 128 Ibn. Ezra on. Genesis 12 Zohar 274b 2273b327a 3279a 3305b. Tikuney. Zohar. Introduction 11a 1836a 37 78a. Zohar. Chadash 32c 558 100c 110a 119a. Raziel 1 1b 29 2b 33 14a 39 To. Auvot. Rama 6See chapter 1 note 119 chapter 5 note 29Peace and evil are seen as opposites from. Isaiah 457See. Chagigah 153 Zohar 168 2232a. Tikuney. Zohar. Introduction 12b 12 64b. Ohev. Yisrael. Va. Erah 27a. Cf. Chagigah 12a. Cf. Ecclesiastes 48Paraphrase of. Zecharia 49The. Hebrew. Afa. Nedet here is obscure. Instead of. Jmot mothers. Saadia uses. Umtot. This usuallymeans nations. Saadia however translates them 5principles. This is an ancient obsolete way of spelling the letter. Bet. Noteits resembience to. Peh. The. Hebrew here. Me. Chuthal is obscure. See. Ezekiel 1643021 Job 9This was the original designation for the planet. Mercury. Later it was abbreviated as. Kochav alone see. Shabba 1 56a. This would appear to indicate that this text antedates the. Talmud. Linguistically this appears to be the most ancient. ET. SI. ON. In plural. It might denote both the large and smallintestines9 הלש ו1012718S. EF. ER. YE. TI. RA. HAppendix. Il. The. Thirty. Two. Paths. Raavad. Introduction 1 la. Pardes. Rimonim 12 Shoshan. Sodat33b 76a. Peliyah 48a. Pri. Yitzchak. Warsaw 1884 Part 2288See. No 13Paraphrase of 1 Chronicles 2911Isaiah 251The word is. Me4izi sharing the same root as. Atzilut. Probably alluding to. No 3This angel is identified as. Suriel or. Suriah see. Berakhot 51a. Hekhalot. Rabatai 164 Also see. Tikuney. Zohar 70 127b top. Other sources identify this angel as. Sandelphon see. Zohar2260a. Zohar. Chadash 38d. Cf. Kuzari 365Greatness. Gedulah is the earlier name for the. Sefirah of. Chesed based on the verse 1 Chronicles 2911 The. Ophan isan angel of. Asiyah. See. Pardes. Rimonim 17This same idea is found in. Sefer. Halyun. No 7 quoted in. Pardes. Rimonim 17 Also see. Pardes. Rimonim 124 238Botril on 23See. No 1 2See chapter 2 note 7Arafaley. Tahor in. Hebrew. The expression is found in the. Musafservice for. Rosh. Ha. Shanah at the beginning of. Sh. Aojror relatingto the revelation at. Sinai. Also see. Sefer. Halyun in. A Jellinek. Ginzey. Chakhmat. Ha. Kabalilah p 11 where it is identified withthe. Chashmal. Exodus 2021 Deuteronomy 411 519 Cf. Psalms 1810 9721 Kings 812It is therefore a power that surrounds and holds. See. Appendix. E note 16Alluding to. Psalm 911 See note 18The 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 ofconsciousness. See. No 3Alluding to. Psalm 911 See note 15Noes 385Appendix. IV. Editions and. Commentaries. This edition is not mentioned in. Otzer. Sefarim or in. Bet. Eked. Sejarim. It is only listed by. Westcott p 10 and. Waite p 3See. Needar. Ba. Kodesh in part 2Not in. Otzar. Sefarim or. Bet. Eked. Sefarim. Mentioned by. Waitep 3The same is true of this edition. Not in. Otzar. Sefarim or. Bet. Eked. Sefarim. Mentioned by. Goldschmidt. See. Shem. Ha. Gedolim. Samekh 1 Meir. Benayu 10001 Ha. Ari. Jerusalem 1967 pp 43 72 241 Regarding. Benjamin. Ha. Leviand his father. Shmuel see. Sinai 43100 1958 Much of thisbook was taken from. Chemdat. Ha. Yamim. Ismir 1731 Alsosee. Needar. Ba. Xodesh. Ismir 1755See. Amsterdam 1713 edition of. Sefer. Fetzirah. See. Etz. Chaim. Introduction pp 19 20 Shem. Ha. Gedolim. Alef11 A. Jellinek. Litteraturblati des. Orients. OL. B 1851 p 425G. Scholem. Kirvat. Sefer 4286 1928 Kitvey. Yad. Ba. Kaballah177 p 48In. Pardes. Rimonim 122 the 32 Paths found in the. Raavad areattributed to. Yosef. Ha. Arukh. Also see. Orzar. Sefarim. Peh 315Shem. Ha. Gedolim. Scholem fac cit. Especially in his setting up of the 231 Gates. See. Otzar. Eden. Ha. Ganuz 16b 37a chapter 2 note 43Otzar. Eden. Ha. Ganuz 16b quoted in. A Jellinek. Bet. Ha. Sefer3X. LI. L Also see. Otzar. Sefarim. Peh 316R. Kirsheim. Litteraturblatt des. Orients. OL. B 1846 p 666quoted in. Jemirin p 10 note 8 Also see. Ibn. Ezras. Afazney. Lashon. Hak. Kodesh. Offenbach 1791 Introduction. A Jellinek. Afoses de. Leon und sein. Verhdltnis zum. Sohar1851 p 46 G. Scholem. Kiryat. Sefer 6387 1930 Howeverwhere. R Yehudah. Chayit quotes. Azriel this does not fit theprinted. Ramban see. Chayit 37b 112b. See note 6Donash is mentioned by. Abraham bn. Ezra in his commentaryon. Genesis 389Revue des. Etudes. Juives. RE. S Vol 105 107 112 113 119121 Cf. Munk. Notic sur. Aboul. Walid. Journal. Asiatique1850 A. Neubauer. Catalogue of. Hebrew. Manuscripts in the38618202526272829S. EF. ER. YE. TZ. IR. AH. Bodleian. Library. No 1118 Furst. Litteraturblati des. Orients. OL. B 1850 p 897It would be tempting to identify this with. R Eliezar of. Wormes. However in. Otzar. Eden. Ha. Ganuz 160 Abulafia writes that thecommentary of. R Yitzchak. Bardashi is unique in its treatmentof the 231 Gates. Eliezar of. Wormes uses a similar system andtherefore. Abulafia could not have seen his commentary. See. A Jellinek. Beftrage zur. Geschichte der. Kabbalah. Vol 2 p61 Yehudah. Leib. Dukes. Nachal. Kadomim. Hanover 1853p 3 Goldschmidt p 39 Otcar. Sefarim. Peh 317 This shouldbe rejected for the reason given in note 16See. Introduction note 109See. Tosefot. Chagigah 38 Ve. Ragley from. Pesikta 179a. Alsosee. Rosh. Berakhot 521 Maadney. Yom. Tov ad foc. See. D Luzzattio. Litteraturblati des. Orients. OL. B 1847 p343 David. Castelli 11 commento di. Shabbathai. Donnolo piv. See. A Mara. Ha. Tzofeh 5195 G. Scholem. Major. Trends p 85Also see. Weinberg in. Ja. Arbuch der. Juedisch. Literatischen. Gesellschaft 20283Otzar. Sefarim. Pe 329 Mordecai. Shmuel. Girondi. Toldot. Gedoley. Yisrael. Mem 77 Goldschmidt כ 42It is significant that in his commentary on 23 he uses. Abulafias system for the 231 Gates. See. G Scholem. Aitvey. Yad. Ba. Kabailah 35 p 93 אSteinschneider. Catalogus. Liborum. Hebraeorum in. Bibliotheca. Bodieiana. Berlin 185260 No 1793 Toldot. Gedoley. Yisrael. Mem 95 Otzar. Sefarim. Peh 330 Julius. Fuerst. Bibliotheca. Judaica. Leipzig 184863 Vol 1 p 187For a lengthy discussion see. G Scholem. Airvat. Sefer 63851930 Cf. Chayit 48a 91a. See note 13 Also see. A Jellinek. Beitrage zur. Geschichte der. Kabbalah 19 249 Litteraturblatt des. Orients. OL. B 1851 p562 For a counter argument 566 Chaim. Dov. Chevel. Aitvey. Ramban 2452 Also see. Pardes. Rimonim 14 end. See. Catalogue. Ma rzbacher. Munich 1888 No 104Wunderbar. Litteraturbiati des. Orients. OL. B 1848 p 737Raziel was a pseudonym of. Abulafia which he uses in. Sefer. Hakdot. Munich. Ms 285 published in. Monetsschrifi fir. Geschichie und. Wissenschaft des. Judentums. MG. W 36558and in. Hak. Kabbalah. Shel. Sefer. Ha. Temunah. Ve. Shel. Abraham. Abulafia p 197 He notes that it has the same numerical valueand number of letters as his name. Abraham see. Or. Ha. Sekhei73 92a. Chayay. Olam. Ha. Bah. Tb. Raziel 24a b actually con3031323334353637383940414344Notes 7tains a small portion from the beginning of. Chayay. Olam. Ha. Bah regarding the divine. Names. It also makes use of the. Gematria style reminiscent of. Abulafia. See. Otzar. Sefarim. Reshi21 Also see. Batevy. Midrashor 112Cf. Landauer. Litteraturblatt des. Orients. OL. B 1845 p 214G. Scholem. Kitvey. Yad. Ba. Kabbalah 178 כ 48Eruvin 568 חןThere is another manuscript. Parma di. Rossi 3992 which isalso called. Tachakmoni. This however is more of a commentary on the. Bareita af. Shmuel. Ha. Katan regarding the phases ofthe moon in 746The introduction was published separately by. A Jellinek. Perush. Naaseh. Adam. Be. Tzalmenu. Leipzig 1854 reprinted in. Ginzey. Chakhmat. Ha. Kabbalah. Jerusalem 1969 by. A Geiger. Paaieh. Ha. Panim. No 2 Berlin 1860 and by. Zusman. Montener in. Kitvey. Refuah. Jerusalem 1949Also see. Otcar. Sefarim. Peh 325 5 Munk. Notice sur. Aboul. Walid. Journal. Asiatigue 1850 David. Castilli 11 commento di. Shabbathai. Donnolo p vi. MH. Landauer. Litteraturblatt des. Orients. OL. B 1845 p 562 F. Munich manuscript containscommentaries of. Saadia. Yaakov ben. Nissan. Shabbatai. Donelo and. Yitzchak. Yisraeli. See. A Jellinek. Beitrdge zur. Geschichte der. Kabbalah 239Otzar. Sefarim. Peh 326Otcar. Sefarim. Peh 2Otzar. Sefarim. Peh 323 Also in. Margoliut. Tovah. Amsterdam1722 Cf. S Munk. Notice sur. R Saadia p 16See. Gabrial. Falk introduction to. Chotam. Takhnit. Amsterdam1865 p 7See note 10In. Likutey. Shas 32b there is also a comment on the first. Mishnah of. Sefer. Yetzirah. Also see. Etz. Chaim. Shaar. Ta. NT. A 57Shaar. Maamarey. Rashbi כ 2998Cf. Litteraturblatt des. Orients. OL. B 1844 p 481 Ofzar. Sefarim. Pek 328There are however early citations that do not appear to agreewith this published commentary see. Chayit 19b 198b. Orzar. Chaim. Tb. See. Revue des. Etudes. Juives. RE. S 107109 1947 Also see. Shlomo. Yehudah. Friend. Das. Buch uber des. Elements. Leipzig1884 89See. G Scholem. Kiryar. Sefer 4286302 1928 Also see. MSteinsneider. Catalogue. Muinchener. Hebreischer. Handschriften1153 Cf. Botril on 21 26 1S. S491See note 9See note 44L. Zunz. Zur. Geshichter un. Litterature p 250 Otzar. Sefarim. Pek 4See. Orzar. Sefarim. Yud 384 published by. Yisrael. Davidson. Smicha. Assaf and. Yisachar. Joel. Jerusalem 1941 4 30 438pp. For shortcomings in this work see. Revwe des. Etudes. Juives. RE. J 29310316According to. First and. Steinsneider see. Goldschmidt p 36See. JCh. Wolf. Biblioteca 1715 Vol 1 p 23 G. Scholem. Bibliographia. Kabalistica. Berlin 1933 Pistorius. Temirin p27 note 58 See. H Graetz. History of the. Jews. New. York1927 Vol 4 p 6I. ND. EX. Chalalima 18 per min 10 227S. EF. ER. YE. TZ. IR. AH. Delight 2Delineation definition 11 2Deruals 23 L03Depictive thought 18 66Depression 169index 43Presence 64 249 Exile 414 180Wisdom revealed 61 239 Exponentiation 11 10Dogmatic xi ing lrapwdecge 15 5Dominance and. Subjugation 43 162 Ezekiels vision 16 52Donash 259phonetic order 23 104 Factorial mathematics 416 191Double letters five 23 103 Faith accessibility 15 49seven 12 31 149 Fathers 61 231Draco 61 three 32 143Dragons male and female 61 236 Fear see. Gevurah. Drugs hallucinogenic 133 Fire and revelation 61 241black and whim 61 238Earth. Eretz 111 75 of darkness 61 241ata 4th element 34 146 third step 61 24Earths seven 415 187 ws water 112 77East facing the 25 130 Firmaments seven 415 7Ecliptic pole 61 233 Five double letters 23 103Edersheim. Alired 335 Five levels of soul 114 90Effes a9 Five phonetic families 23 103Ego nullifying the 52 207 Five root vowels 23 105Ebyeh. Eheieb 1 will be 626 4 Focus 111717E. Ad. G26 254 Force unchanneled 11 13הז Shaddai. Almighry 11 17 Forces elemental 12 27Electromagnetic 4 145 physical three 34 145Elementals diagonals 12 31 Formation. Vetzirah 14 2Foundation. Yesod 12 23twelve 41 197 Freewill 17 60Elements of alchemy 113 1 and evil 64 246three alchemical 21 6 Fricative hard sounds 41 159Elohenu 10 223 Future as feminine 15 45Elohim plural 11 12Elohim. Chaim. Living. God 11 17 Galaxy. Teli as axis of 61 236Elohim. Chayim ait sp 19 69 Galgal alt spelling 61 239Emanation. Atzlut 14 42 sphere cycle 24 8Emanations 61 231 Gaonic דEmek ha. Melekh 23 4 Garden analogy 24 L. OG. Emech as name of. God 32 2 Gates 23 of 221 14 8Emet ruth 17 64 how computed 24 109Emptying the mind 61 1 i. End of oldest text 18 68 Gedullah ree. Enemies to attack 21 97 Gematria numeric value 22 1Enemy. Klipab evil 52 208 Gender of. Sefirot 13 4Energy creative 52 208 Generosity. Energy. Matter. Space 34 5 Gevursh. Power. Justice 12 3Envelopment of the soul 114 9 Gift from. God 4Ephraim and. Manassch 52 199 Gikatalia vowel order 23 104Equilibrium of. Sefiret 3 Gilgul cycling letters 22 101spiritual 18 67 Giving va restraint 112 761 235 Gizzard 56Eretz 1 of 7 earths 415 187 i. Errors fatality of. God beyond our grasp 14 39Esh. Asch. Fire 34 147 2 207Escneric lore and notes xvii indescribable 17 5Essenes and. Pythagoreans xvii knowledge of 64 247Erernal life 64 249 names 0 7and hypertime 15 1 without. Son or. Brother 17 65dwelling in 11 18 Gold mananutationtime space 52 207 Golden mean. Tiferet 113 7394Good and ewil 15 4Gra. Eliahu. Gaon xxv. Gra and spacial dimension 113 2Gra diagram of tree 12 30Gra phonetic order 23 104Gra version xiand. Tribes 52 199Grace 44 164 414 3Grace and. Mercy 11 L. Eand. Ugliness 43 2Gravitational force 34 6Greatness zee. Chesed. Gutteral letters 113 1Isolation from senses 114 1Jacobs ladder 17 62 61 24Jealousy 414 180Jehovah see. Tetragremmaton. Index 5Modulus arithmetic 510 221My of. Mons be 2 14not logical 32 2not philosophy x. Mystical ecotasy 61 242experience 16 2foresight 26 5paths wisdom 11 5union knots 7Nachash. Akallcalon 61 6Name 42letter 414Names of persons 510 0Names of. God i1 7Names unclean xiv. Names. Divine 21 99Names. Divine and. Sefirot 66 254Natural array of. Sefirot 12 28Natural course of events 111 4Natural events alter x. Nefesh soul 114 89Neftsh in. Asivah. Malkhur 114 90Negative light 114 92Nervous system 11 8S. EF. ER. YE. TZ. IR. AH114 89 Polarity 17in. Beriyah. L214 90 Polarization of. Sefirot 13 33Metivot hidden path 11 10 Pole aerpent north 61 233Netzach. Victory 12 23 Polygons 65 251Nodes ascendingdescending 61 235 Poverty 414 L. ONonverbal thought 11 14 Prayer 19 70Notation use of 24 3 Premonition 510 223Number. Sephar. Lz 5 Prime numbers 24 119תש 5 Primeval aether 112 78Nutareyikon vowel order 23 4 Processes five 33 144Procreative force 11 8i of ecliptic 61 234 Pronunciation errors 25 127Om. Aum. Omkara 21 97 Prote. Sefinn 32 1140Ash 17 Providence. Divine112 79 61 241 Proximity spiritual 17 61245 Psalterium 56 212Or. Yashar. Direct. Light 110 71 Psychological smtes 35 149of the body 56 212 Purgatory 38 149אוו Yesod 12 27Qualities and leners 11 5Pachad see. Gevurah creation of 43 3Paired. Sefirot 113 87 twelve 2 199Palatal letters 113 1 Quantities and sumbers 11 5Palatals 23 103Pantheism 226 135 Radius of altitude 61 242Paradigm covenant 13 34 Raharmin see. Tiferet. Paradox 17 65 Ramak phonic groups 23 5Partzufim 32 141 32 202 Randomness 11 14Passions restraint of 18 8 113 81Past and התווח ag one 17 3 book of magic x. Paths of wisdom 11 5 Rebirth into spiritual 61 240Paths of. Wisdom 32 297 Reciting letters 22 102Paths seven vertical 45 166 Reconciliation 32 142Peace and. War 43 162 Rectification ve. Chaos 32 14Peliyot mystical 11 L. I Redundancy 24 115present time 63 245 Relativity 34 7Perfection of creation 44 Religious inclination 46 169Permutation. Tetragrammaton 52 200 Remainder and quotient 510 221Pemnutations tables of 416 191 Resh 45 ב double letter 41 0j ites 21 4 Reverence fear awe 656 8Personifications 32 1 Reverie 14 39ic groups five 4 Rings six 32 142Phonetic values 11 8 i 334Phonetics ix. Fiver. Diner. Milky. Way 61 236Phonic groups 23 5 Rivers. Holy. Land 415 188existence 17 62 Rokeach vowel order. Physical reality 26 132 Rose of. Mysteries 21 99Pillars seven 26 2 Rusch ha. Kodesh 19 71twelve 52 206 Rusch in. Yetzirab 114 90Pionic force 34 145 Rusch. Elohim 19 69Pituchey. Chotam mnemonic 23 103 Ruach spirit soul air 114 89Planets and their hosts 61 1order of creation 414 L. EO. Saadia. Gaon 3d version xxivseven 114 92 46 7 Sabbath 44 5Plosive soft sounds 41 159 Sabbatical cycle 415 189Plurality in creation 11 5 Sabbaticals 415 5Safed diagram of tree 12 28school ix xxvspace 244Time 7 7000 years 415 5עסTimes of. Ecclesiastes 510 22Tooth trident shin 11 8Tree of. Life. Autz. Chim 32 143diagonals 2 205Ez. Chayim 15 46Orr. Chaiim 31 139Tree of. Sefirot 11 1Triads 32 143Triads of. Sefer. Yetzirah 113 52Tribes of sraci twelve 41 197Twelves sevens cast off 510 1Tzavaot. Tzabsoth. Hosts 66 254Tzereh e 3 103Tzimtzum process. L1 4Ugliness 43 162Untification of. Sefirot 17 62Unity of. God 15 49Universe age of the 415 6S. EF. ER. YE. TZ. IR. AH. Vowels and days of work 414 184as soul 41 1five primary 21 99five root 23 5Hebrew ten 12 5missing in. Hebrew 114 90Yabashah lebachah 415 7God of. Israel 11 5the name. Yad. He 11 15Yaweh see. Teregrammaton. Years cycles of 415 136Yechidah and mind 114 89Yechidah in 114 90Yemenite pronunciation 41 159Yesod. Foundation 12 23Yetrirah. Formation 14 42forces of 14 43Yiddish translation 337Yoga. Kabbalah as ix. Yod. He. Vay 113 1Yod apex of 2Yad simple point 11 15Y. HY parallel ב mothers 113 31Y. HV. H G. HV. H Jehovah 66 254Zen koans 114 89ות Anpin. Zaur. Anpin 61 242Zodiac 114 9212 signs of 51 197Zohar xxand. Ari xxauthor of xviidiagram of tree 12 28of. Moshe de. Leon 126 52theoretical ix