Шмот 14:19 Каббала: Sha'arei Kedusha, Ohr Ne'erav, The Beginning & Pardes Rimmonim

Note from the original printer: This fourth section was not copied and not included in this printed version. The reason is because it is filled with Holy Names and their permutations and many hidden secrets, that were not deemed appropriate to be printed.⁹¹⁷However, the fourth section of Shaarei Kedushah has subsequently been printed in its entirety in Sefer Ktavim Chaddashim M’Rabbeinu Chayim Vital (Jerusalem 5748 [1988]). In the first gate, he cites various teachings from earlier Kabbalists, such as the Ramban (Nachmanides), Rabbi Yosef Gikatilla, Sefer Brit Menuchah, Sefer HaChassidim, Pardes Rimonim of Rabbi Moshe Cordovero, Reishit Chochmah of his student, Rabbi Eliyahu Vidas, and Rabbi Yitzchak of Acco. This section primarily consists of the manner and humility in which one should conduct oneself, so as to be a fitting receptacle for the Holy Spirit (Ru’ach HaKodesh), to the extent that no other practices may be necessary. The second section consists of instructional guides and practices, also cited from the earlier Kabbalists. Primarily, this section includes further instructions on complete repentance, self-purification and the attainment of holiness, seclusion, the attainment of equanimity (Hishtavut), as well as some introductions to the matter and manner of the divestment of the physical, and additional introductions regarding the matters of prophecy, the Holy Spirit (Ru’ach HaKodesh), and the Sefirot. The third and final gate is almost entirely excerpted from the teachings of Rabbi Avraham Abulafia, of blessed memory, and are the methods of adhesion to and contemplation of the Name of HaShem-יהו״ה, blessed is He, primarily as it is manifest in the seventy-two names that arise from the three verses “VaYeesa-ויסע,” “VaYavo-ויבא,” and “VaYeit-ויט” (Exodus 14:19-21). However, as Rabbi Chayim Vital wrote in his introduction, “I will reveal only a hands-breadth while concealing two thousand cubits.” That is, to attain a proper understanding and approach to this section of the book, necessarily requires prerequisite knowledge of other important foundations, which were not included in this work. Nevertheless, as Rabbi Chayim Vital instructs us in his introduction, this entire work is knowledge that he received from his master and teacher, the Godly Rabbi Yitzchak Luria, the Arizal, and about this fourth section he states, “I have personally tried and tested these and have found them to be effective. However, I will only enumerate their details briefly, by way of signposts that point the way.” He indeed provides such sign-posts. For, although it is well known that the teachings of Rabbi Avraham Abulafia are mostly locked gates, it is well-known that the Arizal already pointed to the student of Rabbi Avraham Abulafia, namely, Rabbi Yosef Gikatilla, as having graced us with the keys to these gates, and to the secrets of the Torah, in his famed work Shaarei Orah. Moreover, Rabbi Yosef Gikatilla himself writes of his Ginat Egoz, which preceded his Shaarei Orah, that it includes all of the critically necessary introductions and is foundational to all his other works, and to all of Torah. In it, he elucidates the true teachings of the Kabbalah that he received from his master and teacher, Rabbi Avraham Abulafia, illuminating them in a clear and simple manner, so that they may be understood by every intelligent person. In his work Otzar Eden HaGanuz, Rabbi Avraham Abulafia himself refers to his student, Rabbi Yosef Gikatilla, in the greatest of terms, stating that he succeeded in that which he was taught with the greatest success, and that he attained the most wondrous success beyond even that which he was expressly taught, applying to him the words of the verse (Samuel I 16:18), “HaShem-יהו״ה was with him,” which the Talmud (Sanhedrin 93b) explains to mean that “the Halachah is like him in all areas.” Nevertheless, until our generation, this work Ginat Egoz remained hidden in manuscript form, possessed by only the righteous few. Prior to this generation, there was only one limited printing of Ginat Egoz that was brought into print by the saintly Rabbi Yishayah HaLevi Horowitz, the famed author of the Shnei Luchot HaBrit (known as the ShaLaH). Nevertheless, in our generation, Ginat Egoz has already been printed and made fully available to the public, and has also been translated and adapted into English under the title HaShem is One. It is our hope and prayer to HaShem-יהו״ה, blessed is He and blessed is His Name, that the publication and dissemination of these teachings will bring about the fulfillment of the prophecy (Isaiah 40:5), “The glory of HaShem-יהו"ה will be revealed and all flesh, as one, will see that the mouth of HaShem-יהו"ה has spoken.”

19. [The beginner] must also know that the activities of Ḥesed are manifold. Nonetheless, we will mention some which will presently be made [understandable] to the reader. (1) Ḥesed (“Mercy”) is, as its name implies, to help and succor man. It also [serves] to nullify the power of the Outside Ones⁵The forces of the kelipah. who accuse and vex man. Among the activities of this quality are also all the matters having to do with whiteness, like the stones whose color is white and whose virtues [derive from] Ḥesed. Among its actions is love. Despite the fact that the arousal of love is from the Left side,⁶I.e., that of Gevurah. its major thrust and goal are contained in the Right side,⁷I.e., that of Gedulah or Ḥesed. as is written, I have loved you with an eternal love, therefore I have drawn you with mercy (ḥesed) (Jer. 31:2). Among its actions, it draws a man to wisdom through the power of Ḥokhmah, which is above it on the right side. Among its actions it can include Gevurah within itself to execute Judgment, in which there is a small [admixture of] Mercy, as [in the case of] the drowning of the Egyptians in the Sea. This quality [of Ḥesed] possesses seventy-two bridges. This is hinted at in the seventy-two names contained in the verses he journeyed … he came … he pitched… (Exod. 14:19-21).⁸Ḥesed equals 72 in gematria.

89. There is a Divine name of seventy-two which is comprised of seventy-two three letter units. These are derived from the intertwining of the letters in three Biblical verses (Exodus 14:19 – 21) each of which contains seventy-two letters. The first letters in each of the seventy-two units are the letters of the first verse in their natural order. The middle letters of each of the units are the letters of the second verse, backwards, and the last letters are the letters of the third verse, again in natural order. This name generally indicates the aspect of kindness. However, in the Kabbalah teachings of the Holy Arizal, when “the name of seventy-two” is mentioned, it usually refers to the extension of HaShem-יהו"ה that has the numerical value of 72-Av-ע"ב rather than this name.⁹⁷See Zohar toward the end of the book of Shemot; See Rashi, to Talmud Bavli, Sukka 45a; Also see Pardes Rimonim by Rabbeinu Moshe Cordovero, Shaar Pratei HaShemot, Chapter 5, and elsewhere.