Tikkunei Zohar Revealed

‫תיקיני הזחר גלה‬

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Mark Siet

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Thought Into Form

360 Degrees of Good
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Cover art by Jane Siet

May all who venture within receive the blessings of above and the insights of Shekinah who lies
in wait to share her light about which these pages are proof of in every category of influence.

Master of all thy will flows through all and we thank you for this moment and the ones yet to
come…

Open Thou mine eyes, that I may behold wondrous things out of Thy law. (Tehilim 119:18)
Foreword vii

Introduction: 1

First Tiqun 93

Tiqun 2 94

Tiqun 2 (Tiqun 3) 95

Tiqun 3 96

Tiqun 4 97

Tiqun 5 99

Tiqun 6 111

Tiqun 7 119

Tiqun 8 120

Tiqun 9 120

Tiqun 10 121

Tiqun 11 127

Tiqun 12 130

Tiqun 13 132

Tiqun 14 146

Tiqun 15 148

Tiqun 16 150

Tiqun 17 151

Tiqun 18 153

Tiqun 19 183

Tiqun 20 202

Tiqun 21 203

Tiqun 22 277

Tiqun 23 293

Tiqun 24 294

Tiqun 25 298

Tiqun 26 303

Tiqun 27 (part of the introduction Tiqun 6-7) 309

Tiqun 28 309

Tiqun 29 311

Tiqun 30 313

Tiqun 31 324

Tiqun 32 326

Tiqun 33 328

Tiqun 34 330

Tiqun 35 331

Tiqun 36 331

Tiqun 37 334

Tiqun 38 335

Tiqun 39 338

Tiqun 40 340

Tiqun 41 343

Tiqun 42 344

Tiqun 43 347

Tiqun 44 349

Tiqun 45 350

Tiqun 46 353

Tiqun 47 353

Tiqun 48 362

Tiqun 49 364

Tiqun 50 367

Tiqun 51 370

Tiqun 52 372

Tiqun 53 374

Tiqun 54 376

Tiqun 55 377

Tiqun 56 384

Tiqun 57 392

Tiqun 58 395

Tiqun 59 397

Tiqun 60 398

Tiqun 61 401

Tiqun 62 403

Tiqun 63 405

Tiqun 64 408

Tiqun 65 412

Tiqun 66 414

Tiqun 67 419

Tiqun 68 423

Tiqun 69 424

Tiqun 70 509

Second Tiqun 22 595

Second Tiqun 23 595

Second Tiqun 24 598

Second Tiqun 25 605

Second Tiqun 26 607

Tiqun 27 also additional Tiqun 6 617

Seventh Tiqun or Tiqun 27 632

Eighth Tiqun Tiqun 28 634

Ninth Tiqun Tiqun 29 635

Tenth Tiqun –Tiqun 30 636

Tiqun 11 - Second Tiqun 30 638

Foreword

The Tikkunei HaZohar is part of a group of mystical writings grouped

together under the general topic Zohar. It is an exposition via Kabbalah that
studies the deep connection of Shekinah throughout the verses of Torah and
the underlying themes of mystical thought. There seventy Tiqun or sections
each dealing with a variation of the word Bereishis and how it relates to just
about everything in the Jewish thought of the times and also relating to that
which is called the Oral Torah.
Up until this moment there has never been an English commentary on
Tikkunei HaZohar that has covered the entire range of topics. This is now a
complete English commentary that with Hashem’s help will reach those true
seekers of wisdom gathering those insights from Torah in the harvest of the
mind that awakens to its fruit.
The topics included in here concern the ritual, specific prayers, the elements,
the Tree of Life, the Tree of the Knowledge of Good and Evil, cantillation
trope, the specific vowels and their mystical meanings and a whole host of
allegories that explain the mystical side of Jewish thought. Central to this
thought is Shekinah, the Divine Presence, the bride of Ha Kodesh Barachu,
Father, Mother, daughter and son all relationships on the Tree of Life are
examined in great detail.
My methodology for producing my commentary was to examine each
paragraph and extract the meanings from there and then tie it into the whole
picture as it went along.
I have included the hebrew as well as the translation of certain sections to set
the tone for the text as well as clarify in a broad sense the letter combinations
that are referenced here.
This information is made available during certain periods of time in order to
raise the level of consciousness in order to bring about unity and peace. It is
important that this English commentary be understood in the context of
practical thought and the relationships that we have with the Creator and the
created. It is in that spirit that my study commenced and continued for over
two and a half years.
While I was working on this commentary I realized that the essence of
Kabbalah is to study Torah and bring forth the hidden mysteries that are
available for those with eyes to see and ears to hear. The unifications that
take place during the text guided me as true as a sextant and the North Star.
As our sages used to say…’if it were only first this moment it would have
been enough.’
For Hashem who got it right the first time
Introduction:
Rabbi Shimon departed and fled into the wilderness of Lod and concealed himself in a cave
he and Rabbi Elazar his son were exiled. There came to be a miracle of nature that
happened that reproduced a special carob tree and a special spring where water issued forth
and fed them from the same carob and they drank from same water and there was Eliyahu
of blessed memory who came two times every day and they learned the knowledge that man
did not have in them. In the Zohar there are new things to be written about the name…

The opening to this adventure in consciousness begins with Rabbi Shimon

and his son El’azar. They are in a cave and Elijah comes to speak with them.
Everything that comes afterwards is a result of those conversations on the
seventy revelations of the word Bereishis. At no time does it say that they
ever leave the cave.
1a) Rabbi Shimon represents the seeker in Consciousness that is ultimately
seeking its own self-awareness. He seeks refuge in the wilderness of Lod or
the wilderness of forty (Lamed-Vav-Daleth), which is the same forty years of
wandering, and the same forty days and nights spent on Sinai. The soul
surrounded by the world needs respite in order to enter into the holy
connection above. Rabbi Shimon is taught by Elijah and miraculously fed
from the carob tree and the running stream. Both the teaching and the
feeding are one in the same thing. Where does the soul feed? It is from the
Tree of Life where both sustenance and higher wisdom are both generated
and received.
What is the water? It is the flowing emanation of Shekinah. Think of
Shekinah as the link that connects as in one verse of Torah to another or even
one concept to another. Until there is this linking there is an absence of
understanding.

So Eliyahu says, “Let learn some new insights about Torah.We’ll call these insights
Tikkunei Zohar.”

This is to be called the Tikkunei Zohar about the seventy faces of Torah that R. Shimon bar
Yochai made up about the word Bereishis in the secrets of Torah.

The seventy faces of Torah references the refuge taken at Elim (Shemos
15:27) where the children of Israel sojourned amongst the seventy palms and
twelve springs. This was a time of learning and inspiration and introspection
alluding to the same type of sojourning that Rabbi Shimon is speaking of
here.
A light bulb may only shine when the circuit between itself and its source is
opened. The enlightened ones, the maskilim, connect to this source via the
Tree of Life. Now the circuit that runs between the enlightened and the Tree
of Life is Shekinah.
Here we find the various radiances compared to the chayot, the firmament -
heavens, and the various illuminations that are received from the Tree of Life
and its Sephiros. All of these references are points of connection that the
soul reaches for and attaches itself to.
And the knowledgeable will be radiant like the bright expanse of the sky (Daniel 12;3),
And the knowledgeable of Rabbi Shimon are warned that they have been given the attached
permission given to them by Eliyahu who is with them and with all those souls in the
houses of study to bring down between them that which the angels (learn) are guided by in
secret.

Why does the soul or indeed Elijah need permission to connect to the Tree of
Life? This permission has more to do with a harmony of relationship rather
than the direct granting of permission. It is analogous to the answer that lies
in waiting and is only evoked when the right question is asked. In this way
the maskilim align themselves by their questions in order to receive the
answers that are continuously being radiated by an ongoing Creation. Elijah
who is acting as intermediary becomes an amplifier that is placed in between
the signal and the output allowing for the question not only to be heard but to
also be responded to as well.
The question and the answer are a primary component that together define
the inner workings of Creation as we discover thought by thought that all of
our thoughts are intertwined and are signals within the super awesome unity
that we are becoming aware of coming online to produce the experience of
unification.
What is this main principle (Iquar) or the foundation of the chariot? It is the
conceptual reality of the Tree of Life. This is where our thoughts attach
themselves to and become as a result of this attachment imbued with the
radiant brilliance that is the status quo of the continuous creation that always
becomes more than it was by compression and expansion.
And he who is in the firmament above the living creatures about which is written Yecheziel
`1:26 ‘ above the firmament that was over their heads’.

And opposite heaven and obtaining the same main point and foundation of the chariot
whereon stand the living creatures and throne of the chariot and it was said to me of them
and righteous foundation of world on the righteous ones that were above knowing the
world cover, And on the righteous one that to the many exists the worlds that get
discovered.

1b) The righteous one refers to the thought that is aligned perfectly with the
Tree of Life. It is the ‘revolving intention’ that is both emanated from and
directed towards this center of radiance described previously. There out of
this radiance arise those states of being called ‘your people’ which is
composed of your thoughts those that you pay attention to.
It is in fact this attention that brings out Shekinah which is the divine
connection between those higher thoughts arranged in their hierarchies
anchored below by Malchus the realm of the ‘righteous one.’

There are different degrees of thought one above the other arranged as the
ten Sephiros also known in the Torah as the Patriarchs with their ideas
seeding Israel along with the resultant thoughts which are categorized as
sages, Masters of Torah, pious ones, etc.
Each thought, every category, each of the Sephiros either as a single unit of
ten or individualized in their various representations is recognized as a unit
of measure whereby we may track our journey above and back again.

The permission is given to those souls of the righteous that is always with The Holy One
blessed be He and the Shekinah to dwell in your (Rabbi Shimones) writing of the Zohar.

It said (Proverbs 27:8) Like a bird wanders from her nest so is the man that wanders from
his place,

And the bird refers to the Shekinah that is sent away from her place and for that it is said
(Deuteronomy 22:7) thou shalt in any wise let the dam go, but the young thou mayest take
unto thyself. That includes the Shekinah of the lower level. The mother is the upper level
Shekinah.

In Isaiah 50:1 we read “because of your sins, your mother was sent away. And for that “you
shall send away” twice, one for the first Holy Temple and one for the Second Holy temple,
in order to make true to the verse
“I am YKVK and my name and honor won’t be given to another. “I won’t give” that is
Shekinah below and “my glory” that is the upper Shekinah.

So Ha Kodesh Barachu He wanders from his place, which is the Holy Temple. When it said
YKVH is a man of war, it is for the need to wander because of the sins of the Israelites.

The ‘He who wanders from his place’ refers to one who having become
attached to Torah then is led away from it by the outer things of the world.
Shekinah or the bird that is driven away is the aspect of holiness that may
only be present when we connect with Torah.

In Consciousness when we are meditating upon a thing this is what our

thoughts are wrapped around as the center of our focus. When that focus
wanders we lose the center so to speak and with that center the sense of
connection which is referred to as Shekinah

The idea of attachment to Torah is reiterated by the ‘bird returning home’

which is Shekinah returning to the person whose focus once again resumes
with Torah. The process of Creation is a continuous building operation that
always requires our focus. That focus is inherently promoted via the aegis of
Torah study. What is implied here is that there is no building of that inner
house without words of Torah that are spoken meaning where the connection
with Shekinah has been established.

Now there are levels of learning that are categorized here since all
knowledge is built upon the foundation that is established via the special
openings that Kabbalah makes possible. Kabbalah may also be described in
terms of an ‘acute listening’ that is for the express purpose of making
connections between verses of Torah and by extension the surrounding
Consciousness linking the parts to the whole.

(Deuteronomy 22:) If a bird's nest chance to be before thee in the way, in any tree or on the
ground, with young ones or eggs, and the mother sitting upon the young, or upon the eggs,
thou shalt not take the mother with the young;”

When you send away the mother which is the inherent understanding
symbolized by Binah a vessel is created, “the eggs” wherein the insights of
Kabbalah are drawn within the mold. In essence without the “mother” a
need is created that brings about the flowing of Shekinah just as the question
is the need that brings out the answer.

The Saba reinforces this concept of a filling of wisdom meaning the flowing
connections between the higher wisdom Chokmah flowing into Binah so that
even though the “mother” leaves it is only for the purpose of encouraging the
children to fly on their own or in the imagery just spoken of to connect via
Shekinah above and below.
Shekinah is the temple and when it is damaged it must be repaired.

The masters of Torah et al. make this nest for the Holy One Blessed Be He
by their overflowing trust in Hashem thereby becoming in effect a vehicle
for the Divine immanence that is Shekinah an abode that continuously fills
becoming in the moment the place of the Divine or the dwelling of the most
high in effect repairing the temple.

The Righteous ones followers of Abraham

live on the level of Chesed
so that there you do not embody Chesed
unless you have a suitable place for it to call home.

2a) This idea of Chesed comes into play because there is an overflowing that
takes place due to the consistent focus that is maintained by the ‘righteous’
giving rise to the unity that comes from Shekinah and the connection that is
established. Out of this connection the further flowing of thought takes
place increasing in holiness as it goes along. What is this like?
“A King has a vast treasury and each day it is filled to overflowing so that
soon he can no longer build more room to house his treasures. What does he
do? He devises a plan to open his treasury via two doors where each day
ministers from his kingdom load up their wagons with the excess treasure
and distribute it back to the people in the form of all that their needs require.
In this way his kingdom not only becomes the richest in the world but his
people are known for their vast generosity towards others.”

Intention that lacks direction or whose direction is scattered subverts the plan
of Chesed. When there is a proper passing through of the overflowing of
thought into the realm here of Gevurah there is the conviction or strength of
thought that is like the knot that is tied in Tephilin.

The SHMA functions as the unifier of Consciousness always coalescing into

the One. However, this unification requires the discipline of Tephilin, which
represent the knot of Intention that regroups itself for the purpose of
unification. Tephilin is the knot that regulates the flow of thought. Without
the spigot of Tephilin thought does not compress and becomes miserly, thin
and unfocused.

(Proverbs 30:22) For a servant when he reigns…

(Proverbs 30:22) …and a handmaid that is heir to her mistress.

Specifically when we have a thought that rises above it is up to us to

continue that upward motion. The same dynamic takes place in terms of
Torah study. Once an insight is gained it must not become a static
occurrence but must be used as a stepping-stone for further progress,
increased learning and a greater sense of unity with Hashem. The mistress or
master that thought serves is the directive to go on going continuously
mirroring the actions of Creation along the way.

What happens at midnight? Those thoughts of the day rise and become one
with Shekinah called ‘night’ meaning they are ripe for the bearing of insights
into Torah. This process is another instance of the overflowing of thought
into its appropriate vessels for the fulfillment of the intention that has
promoted the thought in the first place.

Visionaries and Prophets symbolize what happens when we look deeply into
the secrets of Torah. We not only see the underlying essence we are also
given intimations of what will come next leading to an understanding of the
whole.
If we juxtapose the ten Sephiros with the 613 commandments then we may
see that unity is its purpose. 613 or 6+1+3 adds together becoming ten and
then reducing to one.

So too does the dual divine name (ADNY YKVK = Y-A-H-D-V-N-H-Y)

represents the unity of purpose in that YKVK when placed together in Torah
is pronounced YKVK Elohim showing how Creation brings forth that which
already is in a sequence of becoming revelation upon revelation.

Therefore Ezekiel’s ten visions in like manner all stem from a single insight
that is expanded due to their holy nature. The cluster of commandments
described is as if to say that when we partake of or fulfill each
commandment we are entering more fully into the unity that makes up the
inherent basis for all of Torah.

Those who do not strive in Torah lose that holy connection sending away the
mother or Binah the understanding that comes with Torah study.

Then by observing the Sabbath the unification of mother and father is

observed which is the joining together of the intention and its subsequent
mode of discovery that takes place through a continuing focus. In
Consciousness there ensues a raised level of awareness.

(Deuteronomy 30:20) …for it is your life, and the way of your days
upon the land which the Lord your God gives you ….

For there are three worlds , this world, the garden below, and the world to come. When
Eliyahu finished speaking they pondered this meaning.

There are three worlds in this verse that refers to how Creation builds upon
itself. The first two are the father and mother that is inherited by honoring
both the Intention and its antecedent Understanding. This is called “your
life, and the ‘way of your days’ is the lower garden. This alludes to living
your life in such as way in order to understand each day in its context. Torah
is the integration of the two becoming one.

This lower garden leads to the world to come and as a result the low world or
the world of manifestation is what appears ‘upon the land that the KVYK
Elohim gives you.’ All three unified via the verses that describe them in
their various appearances throughout Torah.

If you do not pursue Torah and its deeper meanings it is as though you were
abandoning the divine intention. The only way we reach the Divine is to
ponder its mysteries. When you bind the Tephilin it is as though you are
attaching yourself to Ha Kodesh Barachu.

When it says ‘do not take the mother upon the children’ it implies the
connection that occurs when we are studying Torah. This connection is in
response to our questions and our sincere intention to receive the fruits of
Torah.

There is a unity of relationship that cannot be broken by ‘taking the mother’

or the understanding away from the children, who are described earlier as
masters of Kabbalah.

You must become immersed in Torah and then the understanding you receive
makes you master of Kabbalah.

The second part of this is also its converse, “you shall surely send away the
mother,” which shows us that without the understanding the “children” are
vulnerable meaning that without understanding the masters of Kabbalah are
bereft of that holy connection.

Keep the sign eight days in the field. Keep the Sabbath.
Those that do this reiterate the dual divine name.

2b) The direct purpose of Creation is to become that which is envisioned.

When you start with a perfect image you end up with a perfect form. The
idea of perfection is included in both Yud’s one from ADNY and one from
YKVK.

Therefore what you have respectively is the image and its reflection. The
image is feminine and its reflection is masculine. Tephilin is feminine. The
scrolls are the vessel for the holiness contained within. It is what we absorb
in its wearing and daily observance. The sign of the covenant is discussed in
detail next.

The circumcision is symbolic of the attachment to heaven and the letting go

of the earthly nature that seeks only for itself as in the ego and its limited
view.

Here the acronym milah (who will go up for us to heaven) expresses that
aspiration for connection that is only accomplished by a conscious act of
awareness. Tephilin is the reminder that we are becoming one with heaven.
The central idea here is the covering with the bird that covers her children,
Shekinah that covers the sign of the covenant and the lulav and myrtle
branches, the Sukkah itself all of these are covers. Without these covers,
which also include Tefillin, there is no separation of Keter and Chokmah
from the remaining eight Sephiros symbolized by the dual divine name.

There is a distinction then between what is covered and what is separated

continuing the theme of ‘you shall not take the mother upon the children,”
and “You will surely send away.”

When you are attached to, absorbed in or peering deeply into the mysteries
of Torah you are covered by Torah. This means that not only are you open to
everything that pertains to the particular area you are studying but you are
also open to the whole of Torah which in its totality is the unity of Hashem.

Bava Batra Rabbah bar Bar hana was going on a boat and saw the same bird in the sea that
comes up to her ankles. And this bird here or one of those chicks are from those eggs..

The bird with the sea that reaches to its ankles is Netzach and Hod called
eggs or chicks that are the resultant of the higher Imma, which could be
called Tipheres.

The sons are the six Sephiros from Keter through Tipheres whereas the eggs
are the result of the gestation of above now emanating from the lower Imma
in Yesod and by extension Malchus. At the level of Tzaddik chicks emerge
from Malchus through Yesod or from below to above.

The sea that spreads to the fifty gates is called the Higher Mother-Binah and
then flows below to the ankles of the fowl called Netzach and Hod. These
pillars of Netzach and Hod represent a filling from above and then the
immersion from below. This is Consciousness that is being developed.

Yesod the foundation integrates the fifty gates from the ten expanded
Sephiros from Chesed to Hod. Yesod is the lower throne called judgment,
which takes place just prior to the manifestation field called Malchus.

The sound that is carried is the echo of intention that is kept intact via the
middle pillar, which gathers together this sound and transmits it below and
above.

It is Metatron symbolized in the SHMA that maintains this essence of unity

as a part of the process of the continuous Creation that takes place and is
recognized via the voice of God upon the waters.
The voice of God upon the waters is Consciousness becoming aware of its
own making. The six sounds or perhaps echoes are Zeir Anpin with the
seventh echo being Yesod. Every instance of Imma refers to a gathering then
of thought that is then released through the abundance of overflowing or the
Infinite Mercy of the Holy One Blessed Be He.

Prayer ascends has wings and refers to our thoughts in line with holiness that
are reaching above. The eighteen blessings are the ladder through which our
thoughts ascend providing a consistent anchoring above and below in effect
becoming the current or life force that gives prayer its upward direction.

Shekinah rides upon the current of prayer, which is her chariot. There are
two aspects to prayer. One is ADNY which is the kavannah of the heart’s
desire and the second is YKVK which is the actualization of prayer; its rising
up becomes the image of the reflection of that intention. The angel or
malakh is the synthesis or the connection that links between the two
producing the current of thought or Shekinah.

During Shabbat the connection between the two names ADNY and YKVK is
not established side to side but rather through the middle pillar which is
called the righteous one meaning that a simple understanding of the unity of
the SHMA is enough to carry the blessings filled with prayer during its
recital.

– the sound of the recital of the Shm’a.

(Ecclesiastes 10:20) …and the one with wings will tell a thing
– this is the speech of direct prayer;
and not through an agent.

3a) Creation works in a prescribed manner meaning that these two Names
together are the dynamic that is ever present. The “foundation of the world”
is the unity of intention with its actualization. The simple recognition of this
process is the meaning behind “the trees of the forest rejoice.” In this way
prayer is unified with blessings or fulfillment.

That ten Sephiros of Atzilus has the king in them

He is one with the life in each of those
What is not so with the ten Sephiros of Briah is that
They do not have a life of their own.

And on high above all he decreed the ten Sephiros of Atzilus.

And the ten Sephiros of Briah.
And in the ten sephiros (circles) of the heavens.
They are changeless in all places
Ezekiel the prophet established those (sephiros) are as mirrors to the gardens of the
Shekinah.

And in them (Daniel 12:3) and the enlightened will be radiant like the bright expanse in the
sky and the enlightened are these letters.

Be radiant from these points taken from the Zohar which indicates in them that the
Shekinah is included in all of them

And she it was said (Yechezkiel 1:13) kept moving about amongst the creatures That they
are creatures of superiority (higher thought) of the indications of the vowel points

And the lower creatures of the vowel points of the characters like this (Heh with three dots
above) – and they the segol are superior and the top three creatures are superior are hinted
by the Y’Y”Y in creation of the boxes containing YKV’K, YKV’K, YKV”K (contained in
Tefillin)

And they YKV’K was king and YKV’K is the king, YKV’K will be king
The face of the three higher creatures is Chesed, Gevurah and Tipheres

Herein are the secrets of the Merkavah as related to Consciousness. Imagine

for a moment the holiness within that is the perceptual reality of all your
thoughts about Hashem including your questions and the answers you have
received. Now forming the latticework of this inner framework are the
Sephiros, the unification of Shekinah and Ha Kodesh Barachu, and the
recitation of the SHMA. All of these have built up within Consciousness that
at some point spontaneously glows with the brilliance of the combination of
YKVK and ADNY. The result of this combining is self-awareness.

There is a cascade of this self-awareness that is shown via the expansion of

the above mentioned framework so that it produces a spinning motion
making this framework accessible and visible from all aspects of life
revealing its true inner nature.

We attach ourselves in thought speaking and listening to prayers that join in

unity combining predestination with fulfillment.

The SHMA and its holy sound gives wings to prayers moving the chariot via
the ten praises called Sephiros.

These are vibrations interpenetrating one another and subsequently all of

Israel via the middle pillar. These vibrations establish the thought into
speech into sound into the manifestation fulfillment.

Thought must be tied to its fulfillment through the unique vibration of unity
produced by he SHMA. Any interruption lowers the vibration thus reducing
it efficacy to the point of not getting off the ground.
Tefillin and tzitzit symbolize the knotting together of thought and its
outcome, which is echad, the unity of aleph chet to dalet.

In order that mind should have the physical imagery of the internal process,
meditation on tefillin brings out the Yud or the essence of Hashem via the
two Heh’s with the head tefillin or the initial idea and the arm tefillin or the
action that is taken.

The four texts and the four housings of tephilin symbolize the four worlds of
Kabbalah, Atzilus, Briah, Yetzirah, and Assaiah, one inside the other
demonstrating the dynamic of unity of thought and outcome.

E-H-Y-H ASHER E-H-Y-H; this is the way things work.

Thoughts one inside the other each with their connections symbolized by the
straps of Tephilin. The Supernal Imma out of which all utterances come
especially those contained with the head and hand Tephilin shows its entire
nature which is to remind us of the current or Shekinah that is produced by
the awakening self awareness or the Consciousness that knows itself.

The great wisdom is the Supernal Chokmah that produces Yisrael or the
middle pillar, and is surrounded by the Levites and Kohanim who are the
support of the righteous.

Thoughts are supported and surrounded by other thoughts some higher some
lower, some to the left and some to the right. This is the organization of
Consciousness that is the continuous creation of Hashem.

The mother descends with the Kedushas of the Levites from the left,
and through it ‘one who wants to become wealthy should head north.’
Both stand in the Middle Pillar that unites them,

Even so is yesod the life-force of worlds

And is the connection of the Middle Pillar and the lower Shekinah.
In which place in prayer in which is included the eighteen blessings
and in it the two names YAKDVNK’Y stand together as one .

And both names should be secretly attached.

3b) It is within prayer that thoughts rise up and are surrounded by other
thoughts. What is created within is a virtual holy of holies so that thoughts
are imbued with the connection of Yesod and Shekinah. This establishes the
current that produces the two names unified in silence that produce the lift
that is crucial to the upward journey of prayer.
The ‘still thin sound’ is the voice of nothing that is the void out of which all
things come to be.

Thoughts assume their rightful shape within made up of varying levels of

awareness. The north represents the eternal connection that is the link
above. Yud is the motive force or the turning force out of which the
experience of Hashem is found within both holy names. It is this realization
that unites within in the same way as a star is compressed into dark matter.

The feminine aspect of the one calls to the masculine aspect of the other.
Imagine thought establishing itself and then being open to expansion via
compression. The awareness of one induces the recognition of the other.

The garments for Ha Kodesh Barachu and Shekinah are the four aspects
previously discussed (the tempest wind, the fire, the cloud, the thin still
voice). When you make the combination between between ADNY and
YKVK the awareness of being called Hashem fills your entire being.

Just him yes his throne is his clothing and in those who are dressed
For it is written: (Isaiah 50:3) I will dress the sky with darkness…

And the Shekinah it was said about her…(Song of Songs 1:6) ‘Look not upon me that I am
dark,’ because she was in exile her seat damaged because of Israel’s sins.

Shekinah is in exile because unification does not take place because of sin.
There is no recognition of the process of ‘the way things work.’ Therefore
the “sky is dressed in blackness,” meaning that the inner world of
Consciousness is without that holy connection. Israel represents the unified
holiness of thought.

There can be no approach to holiness in the blemished soul because first the
blemish must be taken away.

The soul is perfected via the contemplation of the unity of male and female
the action and the result along with the working out of the intention that is
fulfilled via YAHDVNHY. This is the garment of thought.

Within Briah resides the creative aspect of spontaneity that produces the
horse that drives the chariot. That horse signifies our intention and is
surrounded by the garments of the ten Sephiros that subsequently arrange our
thoughts.

Within Atzilus resides the totality of being and the ten Sephiros that are here
cannot be separated. The King is One including the life force that emanates
from the King. In Briah the separation may be experienced as cause and
effect whereas in Atzilus all is one.

Mirrors-visions gardens of Shekinah.

(Yechezkiel 1:13) As for the likeness of the living creatures, their appearance was like
coals of fire, burning like the appearance of torches; it flashed up and down among the
living creatures; and there was brightness to the fire, and out of the fire went forth
lightning.
These are the points and taste of Torah.

4a) The image of the chayot is revealed and its various connections. The
Segol, the inverted Segol the appearance of “is King, was King KVYK will
be King” show the connections between cause and effect. Prayers are pillars
and channels for thoughts culminating in the central point chayah (life)
called Adam or the awareness of the process going on. This awareness is
like that of the architect whose plans start out as a sketch and then little by
little details are filled in until a working plan emerges.

Three rise and three chayot fall and yet the connecting link gives the
appearance of four for every three and then in the next cycle seven to every
six. Viewpoint is paramount in this vision. It is man who asks the question
generating the answer. (The power of what) Contemplation of the Heh above
and below expresses this same dynamic of connection, of one coming from
the other and of the connecting link itself.

The meaning of the Heh is expanded by the words it is associated with. Heh
also represents the spiritual framework of thought that sits on high and is
reflected below.

The Sephiros are expanded via the chayot, which connect via the higher level
of one Keter to the Malchus that ascends until Tipheres and the lower
emanations from Keter through Gevurah, or the fifth to four higher and lower
chayot.

The mystery of Ezekiel’s vision is that these chayot are the expanded
versions of the Sephiros that appear throughout the worlds described in
levels of appearance as compared to the levels of the King’s image.

The suspension of the world is our image of the world and that image
appears fixed like the vowel point kamatz.

The diaspora is our exile from the connection of “the way things work.”
What Ezekiel witnesses are the flowing thoughts and he has the insight that
these attach themselves in specific ways above or they are rejected.
During the New Year the three books, or Torahs that are read from mirrored
by the three Torah’s that are read on Simchat Torah. These books are the
right side, the left side and the middle pillar.

Eighteen thousand descend with Metatron

Eighteen blessings of prayer raising the world,
before them HKBK eighteen worlds the righteous foundation of the worlds

(Proverbs 10:25) …the righteous one is a foundation of the world;

4b) Metatro”n is a vehicle of the reflection of Hashem. It is the operation of

the consciousness of holiness. This consciousness includes the angels of
holiness and the chariots of holiness. In order to exist in the unity of Ha
Kodesh Barachu our thoughts must have the direction to rise above.

The prayers of the Amidah with its eighteen blessings provide this direction.
They act as the chariots which ascend with our prayers with each prayer
carrying the advocate of an angel and the entire procession lifted up by
Metatro”n rises above with the unity of the image of Hashem and the image
from below, our prayers.

The heavens open in response to the connection of Shekinah which by

extension is the light of the heavens calling to one another. When we are in
diaspora the outer visions consume us. It is only when we attend to the inner
heavens that Shekinah then begins to rise up making the connections from
spiritual heaven to heaven always keeping as its source YKVK KVYK or
Hashem of the heavens.

And visions of Elokim… the five lights of the first day.

the five occurrences of light-aur (in Torah)
of the first day - corresponding to the first Hei 5
Each by the different vowels under each Aleph.
‫( אָ ֵא א ֹ ִא אּ‬qametz, tzeirei, cholem, chireq and shureq)

The five occurrences of aur (light) are compared to the five vowel points.
What does light do? It literally defines the darkness just as these vowel
points define that first Heh in the five Alephs with their respective vowel
sounds.

When thoughts come together they proceed accordingly level-by-level

achieving stasis. The Aleph gives rise to EHYH and the vowel points equate
to Elohim. Thoughts arrange themselves accordingly to holiness in terms
how close in value and substance they are like their Creator.
The discernment of thought allows for its unification. The reason for this is
that in order to receive you must first conceive. This is being shown here
since the vowel points are the delineations of the letters that describe the
concepts that are coming into being.

These points are of Elokim in which there are seven points three up and three down.
Relating to the seven planets,There are three here and three there, Center is the sun, fourth
to three and seventh to six.
And it is the in the form of the cholem.
In the those five and the (Vayikra 2:2) (Cohen )shall scoop out
of it a handful of its Chamatz his Yud " when he opened it in the five points his Heh'

The planets represent the fixed spheres that are concentrations of holiness
presenting as the seven sparks or the seven levels of awareness. These are
generated by the concentration of the sun-Tipheres with Hod Netzach and
Yesod below and Chesed, Gevurah, and Binah above. The five fingers that
indicate Yud and the fifty gates are the principalities that evolve into those
fifty gates of understanding issuing from Binah.

The arm, the shoulder and the finger joints derive from Yud hei. Cholem is in
the middle all are part of the architecture of thought. What is this like?

“A King desires to build a road to where the Queen has her summer palace.
He sends workman to choose the perfect bricks, aligns them along the path
and then cements the bricks into place creating a road where nothing more
than a meandering path was before.”

The road leading back to Hashem is within the power of our consciousness
but only if we continue to make the connections throughout Torah that are
then cemented with the insights of our discoveries keeping always open the
line of communication that allows for revelation at every level.

It is only through the recognition of the great name that the way of return
may be entered into. This way of return is truth. This truth is the continuous
revelation that is Torah revealing itself to those who are willing to toil in its
mysteries. It is in this way that decrees are annulled and redemption is
brought near.

When we call upon Hashem we are seeking the unity that is His namesake.
In order to “know our way upon the earth,” we must be “close to the Lord,”
or become conversant with the ‘way things work.’ Now when we deny the
truth there is diaspora and conversely when we embrace and integrate that
“truth” the time of Moshiach is upon us.

That in the letters were created four animals of the throne that was
said on them in idea of Yechezkiel…(1:13) ‘Such then was the appearance of the creatures
that looked like the burning coals of fire’,
those are the points of Torah that they are nine.
In which they were created nine circular wheels of the throne
The throne is tenth for nine wheels
And in them they were created,
Four letters that are KVYK that shine in the four animals in which they were created.
And there standing true in the middle is KVYK and his Shekinah.
This is the truth of Torah.

(Proverbs 3:35) the wise shall obtain shine…

The wise shine because they are surrounded by Torah and out of that
brilliance the definition of holiness is made clear. Torah creates through its
nine points the architecture of holiness which then creates the throne of
holiness. What this is alluding to is the continuous creation that takes place
within Consciousness as a whole and each individual whose Torah study
shines alike in spinning the wheels of heaven above. The Chayot or Sephiros
transform that energy of intention into the connections that establish the holy
abode above.

KVYK the central pillar called truth also the vehicle through which Shekinah
ascends. Shekinah is the current which when traveled upon leads to the
throne called Elohim. Through Torah study all insights evoke Shekinah that
produces the current giving snapshots of holiness that in each turn fix the
throne in place.

The Torah of Atzilus has existed forever it is the essence of Hashem indeed
its perfection. All that has come into and is entering into being are the direct
result of this Torah of Atzilus. The higher order of being is already in place.

This Torah of is also directly related to the mitvzos in that their performance
provides a vehicle for their verification.

Imagine then a device which has built into it every function necessary to
fulfill its own operation including being able to transcend time and account
for every circumstance. Therefore is the Beit the precursor not only of
Bereishis but also of the first two commandments given to Moshe.

And above everything, And not below everything is the Cause Above,
Not beneath him or it, not to any of the four sides of the world,
and He fills all the worlds and surrounds them.

5a) When you study Torah you are studying man’s relationship to Hashem.
Out of this study comes our inheritance of the insight or awareness that is the
signpost or the badge that confers this awareness leading to our
interpretation of Torah.
Now what is conferred is by grace, as a King would endow his servants.
This is the emanated glory coming at the level of the world of Atzilus. The
created glory occurs when we are aware of and live inside of this “cause of
everything.” In this way we are surrounded by holiness.

When we study Torah it is as though we are entering a causeway that is

already moving merging with the flow of holiness. We are attracted by its
brightness and the discovery of its hidden levels which occur at the same
time.

There are those who study Torah who may be lacking perhaps in education
into its ways, however, they will soon be taught by Torah itself and will
become knowledgeable in its ways.

The highest of the levels of “fear of God” is the fear of sin. This is because
when we sin it is directly opposed to the path of holiness that we aspire to.
Even though we may acquire wisdom, the highest wisdom is “fear of sin.”
When you are aligned with the “way things work,” everything else tracks on
course.

The “fear of Hashem” awakens you to the awareness of holiness. This

awakening may be compared to the outer keys or the letters of ADN”Y.
KVYK represents the inner keys that are the insights that a continuing
awareness allows you to enter into. In the Amidah this fear of Hashem is
evoked for the purpose of reaching that inner place of revelation. What is
this like?

“A King wishes to take a journey but it is too far to walk so he rides a horse.
Along the way the horse grows tired and hungry so the King stops to feed
and rest the horse.”
In the Amidah we too take a journey but within that journey what must be
fed with meditation is revelation. Otherwise the journey is for naught.

The one who ascends in holiness does so because he is mindful of the

journey. The vowel shv”a from the side of Gevurah symbolizes the restraint
that is necessary in meditation in order to produce the focus that becomes
one with the holiness above.

The three hundred and sixty five negative precepts precede the two hundred
and forty eight positive precepts because we have to turn away from that
which doesn’t lead to holiness and run towards that which promotes and
defines holiness. Both are necessary in that the negative precepts make
possible the performance of the positive precepts.

The “faith of your times” refers to what you have by way of background in
Consciousness. This refers to the various orders of Mishnah which extend
the field of contemplation providing the basis for the attachments above.
The “Fear of God” points directly to the presence of the infinite with the
finite. The only way to recognize this wonder is through Torah study and its
corollary the Mishnah.

The primary focus of awareness is Shekinah the current that links us up with
Ha Kodesh Barachu. Without Shekinah even though a person has learned all
six orders of Mishnah the holy connection does not exist without Shekinah.

Keep in mind that as we go along in the introduction here each section

although dealing with separate descriptions is nevertheless tied to the whole
work. The primary focus of this work continues to show Shekinah and its
connection to Ha Kodesh Barachu. In this focus the Sephiros add colors to
the overall picture as we see how verses of Torah are linked together to bring
us further inside of this mystery.

Faith may be looked at as the downward flow that emanates from Chesed
through Tipheres or the upward flow from Lower Shekinah rising from
Yesod to Tipheres. What is this Faith? It is the attachment both above and
below of the holiness that is ever present within. This is to say that no
matter where we enter into or become aware of its presence we are destined
to reach the heart of the matter or the essence of Tipheres, which is the
harmonization of both above and below.

Just as there is no Torah without fear, so is there no fear without Torah

and there will be no lack in his household alt. his learning;
there will be no lack in his soul,
and there will be no lack in his good deeds.

5b) The six orders of Mishnah are aligned with the Sephiros from Da’at
through the central pillar with Chesed-Gevurah connected above in
conjunction with Hod and Netzach connected below upward to Tipheres.
These are aligned in this way due to the nature of Consciousness, which is
like the “blade of a revolving sword.”

Thoughts do go every which way and are pulled according to their various
attractions. The internal conception of the Mishnah is to direct thoughts
according to their energies or orders so that we are all the while training
Consciousness in its supreme aspiration which is the unification which takes
place above and below.

Fear of God in the seventh level is the awareness of the way things work.
There is at first “fear” because of potential missteps due to unconscious
actions-reactions, however, when this “fear” becomes in fact the raised
awareness of God then the entire psyche is placed upon a higher footing.
The sixth level in the fear of Hashem
And the faith of thy times (Isaiah 33:6)
This faith is in the order Zeraim (Seeds) (1 st order)
inheritance of the order of Moed (Festivals) (2 nd order)
Have control of the order of Nashim (Women) (3rd Order)
Salvation of the order of damages Nezikin (4th order)
Intelligence of the order of Kodashim holiness –(5th order of Mishnah)
And the knowledge of the order of Tohorot- (purity) (6th order of Mishnah)

A person who has no knowledge of Torah cannot have “fear of God” because
they would not understand the impact of these actions. With Torah we gain
the understanding and the fulfillment of “fear of God” since in every sense of
the word we learn to flow with the “way things work.”

Mishnah prepares the mind for the sword that revolves which is the playback
of thoughts that are either subjugated and then dissipated by our recognition
of their lower nature or are placed into higher orbits of internal unification
provided by the pathways that are the details the Mishnah offers as guide
points for our awareness.

Torah study and good deeds are for the purpose of building the temple
within. Through this kind of intention (to study Torah and do good deeds)
our imagination is raised to the level of holiness. If however our thoughts
are debased this causes not only an apparent detachment from above it also
decays the body, which cannot be sustained without the holiness of above.

Therein the secret of destruction of the Holy Temple is explained both in the
actual occurrences of long ago and within each soul as it seeks it own avenue
of awareness to the temple within.

Imagine the awesome experience of Sinai. It is the unification of Hashem

experienced by Israel. A spark of this experience lives in every Jew and
some say that this is an ongoing experience that never ended and that our
own stubborn way of looking at things prevents us from the full immersion
once again in that Sinai experience.
Since we still retain that spark within us whenever we do something that
takes away our vision into the greater unified reality should be cause for the
deepest regret or what is called shame of face. Perhaps even it could be
called shadow of face since what is being covered up is the spark of Sinai.

The word Bereishis suggests both “shame of face” and the “fear of Shabbat.”
Both of these are related to this idea of covering or making less that
awesome experience of Hashem that resides within the secret compartments
to their innermost levels.

Humility is the eight level of “fear of God.” It is the higher Shekinah

because before rising above you must kneel down below in order to be lifted
up. You have to be open to your higher awareness letting it guide you in the
same way Moshe was guided in his journeys.

A person becomes praiseworthy before God as in the ninth level in the fear
of God by attending to the divine precepts. These precepts all six hundred
and thirteen of them are mystically intertwined with learning about and
working with the knowledge of ‘the way things work.’ We become aligned
subsequently with the thoughts of Hashem. Praise is defined now as the
image above that is reflected below.

The tenth degree of fear of the Lord…

Here is fear that will show and there is fear that will not show
Not every face is equal, there will show that a person HKBK in order that will not afflict
the same in the land that was said in her…(Bereishis 1:2) ‘the earth being unformed and
void,’ from the side of the tree of good and evil, which is the empty land the evil
maidservant.

6a) The tenth level in the fear of God is the sudden realization that you have
been neglecting your higher calling. What happens is that you see that you
have nothing and nowhere to turn and it is like being in a pit with no escape.
This seems to come directly as a pronouncement from above. This sudden
realization can only come with the fear of God otherwise like the boor a
person would be oblivious to this fear of God.

Now understand that his fear of God is the awareness or the awe of God.
This awareness it is stately clearly travels via the middle pillar where
centrally located Tipheres becomes its nexus. From this nexus Torah study
proceeds above and below giving both inspiration to higher thinking and
righteous action below in Malchus.

The simple doctrine of Torah is expressed meaning that we are to know the
precedent and the antecedent and where we stand in relation to both.
Those who do not understand the inner workings of Torah will not
experience fear of God even though they will still be bound by all manner of
circumstance that is described and discussed in Torah.

Torah is given from the level of Chesed and the level of Gevurah. These two
levels combined with the numerical value of Torah, which is six hundred
eleven, make up the six hundred and thirteen mitvzos. The ignorant cannot
therefore be kind or have fear of God since they do not recognize these
distinctions.

There is always a reflection from above to below as through Chesed-Gevurah

becoming the fulfillment in Malchus or Torah study leading to righteous
action. It is one thing to become aware of (fear of) God and another to
become wise in the ways of God, wisdom. These ways lead to acting as one
with God.

This idea of reflection from above to below is continued with Tipheret called
man the lower hei reflecting the upper hei in the higher Chokmah. Man first
in thought then the extension of man becoming Israel through Tipheret via
another extension culminating in the last of thought, the Yud of ADNY here
called the lower Chokmah, fear of God or Malchus.
It is stated here (of woman)
(Vayikra 12:2) …a woman who shall conceive….
And last that it is from Yud from ADNY the lower wisdom, fear of Hashem His kingdom.
This is the reason is said of woman in Tazria that
she has to anticipate all the mitzvos as it is said (Mishlei 31:30) ‘it is for her fear of
Hashem.’ that is her praise.
And before this found a woman in the first found good, that we will say in him it good ' for
all His works (Tehilim 145:8)
(Proverbs 18:22) He who has found a woman…
And it is said
(Psalms 145:9) God is good to all…

The woman that conceives is the first priority in all commandments because
it is through conception that all ideas are thereby developed. The man “who
has found a woman…has found good,” meaning the inspiration that is
developed is derived from holiness and proceeds accordingly to holiness.

The priority in prayer is the inspiration that develops from prayer the female
who conceives and then provides the mold for all thought to come through.
And because of this intention in thought brings forth the mitzvah.
And because of this name of wisdom there is the prayer that is expressed first.
That is which is placed in first blessing (intention)
And because of this awe-fear needs to come from the side of the Shekinah between the
Torah there inside of the Mitzvos.
But from the side of of HKBK awe-fear is placed first of all the commandments in Torah.

Intention in thought comes first, which opens the gates of awareness. Shekinah makes
possible the divine connection with Ha Kodesh Barachu, which attaches us to Torah during
prayer.

The oral Torah or fear of Torah comes to us when we have opened the doors
to receive. We are filled with insights.

Every time that we pray with the proper intention we are entering the
operation that is called “repairing the throne of his master.” What is this
like?

A King desired to live in a palace that would be accessible to all. His

workmen toiled for years and finally it was ready. The King upon inspection
said yes this is good but something is not quite right. So the workmen
persisted and twice more they presented the palace for his inspection and
twice more he told them no it wasn’t ready yet. Finally one of the workmen
noticed that the throne was on high and that the King had to peer down at his
subjects. He lowered the throne and made it possible for the King to see eye
to eye with his people. “Yes,” declared the King, “this is perfect.”

Our prayers form the basis for the throne above for the purpose of making a
suitable place within for Ha Kodesh Barachu to reside. The perfect place is
where the divine influence merges with the yearnings of our soul.

This connection is made possible only by the truth of our prayers that pass
above and formulate the throne that allows us to meet Ha Kodesh Barachu
eye to eye.

That he includes the three blessings of prayer and the last three
And this is the ten Sephiros without what. (blimah)
They derive from each other two names YKVK ADNY
And eight characters
They are ten, ten scales of the holy shekel
(Numbers 7:86) …ten, ten,each spoon (kaph) in weight of the holy shekel….

The ten Sephiros are the eight that become ten meaning the expansion of
ADNY and KVYK that are the Sephiros aligning themselves within the
internal architecture of thought. These Sephiros are considered from below
to above or from “what is, what was and what will be,” to “nothingness,” and
then back again.

And at the end of the redemption ‘Skipping over the mountains’ (Shir Hashirim 2:8),
The mountains only refers to the patriarchs who are the chariot
Even one who so skips on the mountains are in service to YKVK ADNY
6b) The patriarch’s symbolize the levels of awareness of the divine
experience that is flowing out while the matriarch’s similarly relate to the
divine experience that is flowing in mirroring the upward and downward
flow of Sephiros.

It is through Yesod that the thought of intention becomes transformed into

the act of fulfillment. Each of the eighteen blessings then becomes the
support for the throne (blessings of the head of the righteous) that is
internalized.

Every thought that you have has its own destination and resting place that are
determined by the intention placed behind each thought.

The eighteen blessings might be called the first fence of awareness that acts
both to keep in holiness and repel the evil inclination. They are like children
in that they must be watched-prayed over and like servants because they
serve the holy connection that is established above. They are called glory
because they are ever increasing.
ADN"Y is the chariot of YKV"K,
and it is wrapped in Her.
Even so YKVK is contained within AKVK to create a world.
But there YKVK is a supreme Keter to the chariot of ADNY most high..
And because of this there is no holy one like the Lord (Samuel 1 2:2)

ADN"Y is the chariot of YKV"K, (Hashem – Yud Heh Vav Heh) since in the
dual divine name the latter is contained within the former which is in turn the
chariot for Ha Kodesh Barachu or that which has no name the essence of
divinity continuously awakening to its own presence infinitely.

The same kind of paradox resides within the seal, which is a depiction of the
image of the image. What does this mean and why consider the paradox in
the first place?

The meaning has to do with the symbolism that Consciousness employs in its
increasing levels of awareness. Yes we cannot encompass the divine
although we most certainly can suggest by inference using the letters of
Torah to give us an idea of what we are thinking about.

Where we see the symbols we can infer or envision the actual, which is
exactly what Ezekiel’s vision is all about.

On a deeper level we can consider the paradox and yet even though it may
come as a surprise to we do not have to figure it out completely. The answer
is a moving target that is always coming into being expanding and requiring
greater and greater levels of comprehension. Therefore it is enough to
simply be aware of the movement and then infer by means of symbolic
representation where we stand in relation to it, to the paradox.

The thing is that we are not meant to make any graven image because in
doing so we have limited the same thing that we are trying to understand
which is our own expansion of comprehension.

(Ezekiel 1:26) And above the firmament that was over their heads,
There was ‫ א‬like the appearance of sapphire stone, was the likeness of a throne.
This covered sapphire and white sapphire is actually more like this Above, like this
(Shemos 24:10) …and beneath His feet, like a work of sapphire stone….
And under his feet like white sapphire like this (Aleph)
And it is all one ‫א‬

7a) The point of the Aleph that is like a Yud is the sapphire stone alluding to
the higher Keter where Y”K Chokmah and Binah come together. This is the
beginning of Ezekiel’s vision and the basis for what follows. This vision
then is rooted in Malchus meaning it represents the entire tree since it is the
representation of YKV”K.

There within YKV”K is rakia the Central Pillar Zeir Anpin extending like a
curtain with the diagonal line of the Aleph. This is the natural or
predominate mode of Consciousness that extends itself by the specific nature
of its being. What are the heavens? They are the myriad worlds-pathways of
creation.

These pathways suggest the journeys we are making in Consciousness that

bring forth the idea of the ‘way things work.’

This idea of returning to the one is central to thought. There must a center to
every purpose that is brought forth. This center is the divine name YKVK
that is the image of the one that cannot be described. This is the beginning
of man, the Aleph that unfolds into all that can be.

Shekinah acts as a current for the soul. The synagogue on high is the
location of a transformer to that current that merges with the soul showing
both the Garden of Eden and Gehinom.

A return to the first day acts to reignite the soul from the center above and
below. While this is happening the permutations of Yud Hei Vav Hei flow
along this current transforming it via the Sephiros.
It is the building of the world that promoted by the current of Shekinah. It
takes the intention through the Sephiros up until Hod revealing fifty gates
and their aspects above and below. The awareness transforms the fire in six
visions or tSephiros from Binah to Hod forming Zeir Anpin that is the
building of the world.

The seventh of the points of Yud Hei Vav Hei alludes to Yesod or the
foundation of the world whose counterpart below is Metatron or the vision
that is seen by Ezekiel.

These visions appear within one another like a mirror that reflects itself over
and over again. The image flows below into the lower Shekinah.

The brightness or nogah of the lower Shekinah is because it has become

imbued with the image above. In this way it has taken on this image and
then seeks to surround the male or the incoming appearance of the image to
take on all of its transmitted qualities. Thought carries the impression until it
transmits its expression and then that expression encompasses the impression
drawing it continuously into manifestation.

Just prior to the realization of the totality of the image that is YKVK here in
the ninth level the reflection or likeness of the glory of God is seen from
below presenting itself as the Higher Chokmah. This is the awareness of the
initial awakening that is now culminated in form. What is this like?

A King instructs a minister to carry out his instructions for improving his
impoverished lands to the south. The minister makes many changes and
finally just prior to the King’s arrival on the next day he looks around and
realizes the depth of his accomplishments. The entire area is thriving due to
the King’s instruction which has been perfectly carried out.

Therefore when the King does come wearing his crown (Keter) at the tenth
level of YKVK there can only be the awareness of the King throughout
everything. The higher conceptions of Bria’h and Atzilus become
increasingly higher in their conceptions so that even their expressions are
unable to be contained within an adequate description regardless of the
magnificence of the visions.

Think of your mind as a landscape of thought. Due to the unconscious

nature of mind and not of thought this landscape needs to be explored. The
vowel points in fact give depth to each letter and because of this the letters
can be enunciated. Without the vowels those letters retain their structure but
are lacking in meaning.
The same thing is true in mind in that without awareness mind retains the
structure of thought but not its deeper meanings. It could be said that mind
without self discovery is one dimension instead of being six dimensional as
when the wheels turn this way and that. Each turning reveals another aspect
all integral to the whole.

In the shorthand of Kabbalah and the TKZ the Vav represents these six
dimensions also called Zeir Anpin referencing the six Sephiros from Binah
through Hod. Holiness is incomplete without its connecting links. The Vav
is that connecting link.

Ezekiel’s construction is none other than the architecture of thought as we

see that there is one inside another as the Vav is contained within the form of
the Aleph. Learning how to delineate this construction is contained in the
deepening awareness that is the result of its contemplation.

And all this is the mystery of Ezekiel's construction within the mystery of the points. And
furthermore, (regarding) the mystery of the points, they are to be revised.

(Concerning)Patach – the numerical value of the letters are equal to YU”D. And it is
written:
(Psalms 145:16) You open Your Hand and satisfy every living thing with favor, and they
have determined: do not read Your hand, but rather, Your Yuds.

7b) First the Patach delineates the flowing forth of divine abundance
showing the unity of the dual divine name in that one is inside the other. It is
kind of like cutting a diamond in that every cut still reveals the diamond
albeit in different aspect though still retaining its diamond essence. Patach
alludes to the firmament in that it is the context against which all meanings
are derived.

Qametz in the heavens a spark of Yud Vav

Sixteen points, sixteen faces of chayot
A totality of points one facing the other.

Qametz extends the firmament adding more depth becoming the reflecting
mirror that the chayot all turn in relationship to. It is the continuous spark of
thought that recognizes itself and the maker that has revealed it’s sending
forth as in the hand that opens to share its blessings.

Tzeirei equals Vav-Vav or twelve. And beneath tzaddi are two sparks which are Yud-Yud:
(Shemos 1:16) …the two great luminaries…. And these are Vav-Vav and Yud-Yud adding to
thirty two. And these are ‘the thirty two wonderful paths of chokmah.’ And (added) the
point under the Reish of tzeirei there is Yud – (meaning) ten sephiros, - see there forty two.
Tzeirei indicate one inside the other side by side as with two Yuds and two
Vav’s and the two great luminaries resolving then to the numerical equivalent
of man forty-five. Special attention may be focused on the way we have
arrived at this meaning. We always start with something we know and build
upon this extending it to reveal first one then another dimension. In this way
we establish a chain of association or a histashelut.

Shva, which comes to be: (Shemos 1:16) … the greater light to dominate the day, and the
lesser light,’ And there is the mystery of forty two; and the mystery of man.

Shva equals is six, (321 or 3+2+1) with three sparks and a heaven, it is: YYYV, adding to
thirty six; then see forty two; plus the three letters of the word Shva – here is forty five.
And the mystery of this word is: (Shemos 3:13) … when they ask me what is his name what
shall I say to them? (mah- what -45) And the vowel point Shva is a point of the Name
YKV"K in the Torah.

Shva also delineates the name of God in both the forty-two letter and the
forty five letter name. This gives us another way in which Torah even in its
smallest detail is speaking about the recognition of Hashem via the
awareness of man. The luminaries represent both conscious awareness or the
big luminary and subconscious awareness the smaller luminary. Their
resolution, their unity takes place within the name YKV”K.

Segol eighteen counted Vav, Vav, Vav

Shemos 14:19-21, (‫)ויסע ויבא ויס‬
Yud Yud Yud plus three Vav‫׳‬s is forty-eight
Add the four letters of Segol to make ‫ חמישים ושתיים‬or fifty two.

Segol represents what happens as the recognition of the name unfolds within
as in Moses whose face shines like the face of the sun.

Cholem without Vav – its number is YA"H 15. And three sparks Yud Yud Yud 30 are forty
five; like the Tetragrammaton Yu"d H"ai Va"v H"ai spelt with Alephs and which equals 45.
And, together with the three letters of the word cholem, and the word itself, they are forty
nine, like the value of the forty nine letters of: (Deuteronomy 6:4) Hear O Israel (Shema
Yisrael) Blessed be the Name of the glory…

And in the Mishnah the Rabbis say Fifty gates of wisdom in the way
Given to Moses all but one
(Psalms 8:6) Yet You have made him slightly less than Elohim

Now below the angels forty nine pure faces

Of Metatron they show their traces
As angels over cholem in all their places.

Cholem represents the ascendency of the seeker whose thought approaches

the sublime holiness. Each instance of unification where the
Tetragrammaton is discovered anew opens up another of these fifty gates of
wisdom less one, which is the final step to Moshiach. The cholem is that last
step with Metatron representing the unique crossover that makes this last
step possible.

When you place the vowels in conjunction with the letters of the
Tetragrammaton it produces the various aspects of the unfolding of the
divine. This is to show the interconnections that may be found within each
instance of the holy name and amongst each of its holy letters.

Shureq – the numerical value of its letters is six, and with five sparks are fifty, this is fifty
six. Three letters and the word are sixty. (Psalms 25:14) The secret (sod) of YKV”K is with
those who fear him…. And through it: (Jeremiah 31:6) Sing to Jacob of joy… is an
acronym of Shureq.

Shureq its letters numbering to six (600 - 6)

Five sparks (the Vav’s) are fifty
Making fifty six together.
Then the three letters of Shureq making sixty.

(Psalms 25:14) The secret of YKV”K is with those who fear him….
(Jeremiah 31:6) Sing to Jacob of joy… is an acronym of Shureq.

The secret of YKV”K is that all things combine to point to and emanate from
there including all the variations of the adding together of the vowels.
Shureq is included in this compilation of examples that point to the holiness
of YKV”K

Every meaning comes by definition from Chokmah since it is there where the
initial sparks are derived from. There is the extension of meaning that
culminates in Malchus. At every step in the hishtalshelus there is a leap of
faith as seen where Yesod contains the mystery of sod. We are being pointed
to the realization of one thing that resides inside another.

Here we are shown the relationships of the vowels with their points-sparks
and their firmaments-straight lines forming underneath the letters giving
meanings to the archetypes that are written within Torah.

We can illustrate these relationships between the vowels and infer their
counterparts within the structure of the Sephiros. There is a fluid nature
presented here just as Consciousness is made up of a fluid design with
interpenetrating thoughts that become concepts, The resultant field calls all
into action producing the demonstration of being.

The chamatz combines the sparks and the firmament making up the divine
relationship that is compared to YKV”K wherein the Keter of creation is
highlighted. Within thought we are directed its highest conception
Patach illustrates the forty two-letter name of God as various combinations
all result in the numeric of forty-two. Look closely as the references here.
First desire and rescue, and then opening the gates of righteousness and
subsequently entering through them; this describes the pathways of holiness.

And so mysteries of the points abound.

And like this;
(Psalms 118:19) I shall come through them, I shall give thanks to God (YA"H).

And how many mysteries there are of the points.

And this is seems to be: it is:
(Psalms 118:19) I shall come through them, I shall give thanks to God (YA"H). Now
patach it is said:
Of this it was said (Tehilim 118:19)Open to me the gates of righteousness; I will enter into
them, I will give thanks unto the LORD.

8a) Following this we give thanks and then reaffirm the intention as in “this
is the gate for God.” This is the formula revealed by patach using the holy
name as a chariot of revelation.

Cantillation notes are now added to the vision of letters and vowel points.
This is not merely now the relationships that are being explained but is rather
a unification that is taking place. This unification allows us to see the not
only what is taking place within these particular verses but also serves to lay
the groundwork for everything that is to come forth in the overall body of
work.

The order established is with letters directed (given their meaning) by the
vowel points and the combined letters-vowel points are directed by the
cantillation marks.

Here we find one thing inside of the other. Letters are fire, the wind that
directs the letters and water and is not mentioned in context with the
cantillation marks, plays its part in the overall mixture, which is why we see
another description that includes all four elements together becoming the
legs of the Divine throne separating the points which are symbolized by
Adam upon the throne.

The combinations that are expressed via YKVK and their permutations relate
to the aspect ratios that occur between the Sephiros. Notably the feminine
and masculine aspects are considered from above to below and below to
above.

With consciousness there is an initial sending forth (masculine) and then an

acceptance (feminine). Father passing to daughter is masculine becoming
feminine while father passing to son retains the masculine aspect. The
arrangements that these divine letters make generate the pathways that flows
both below and above.

The signature realization is that what we are learning is the construction of

Ha Kodesh Barachu. This is the construction of the holiness within that is
linked with all the unifications that we have ever experienced within Torah,
Mishnah and throughout life itself.

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