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The Sefer Yetzirah begins: ^[1261]

The 32 paths of wisdom are related to the word ‘heart’. In Hebrew, the word for heart is Läv – לב that has a gematria value of 32. The Torah begins with the letter Bet – ב and ends with the letter Lamed – ל.

These two letters, the 32 paths, the knowing heart contain the Torah. Nevertheless, the heart is directed by the intellect – sekhel. The heart that pumps blood and affects our exuberance and joy with life is related to the 32 paths of wisdom. The literature refers to the 32 in three different ways: the first 32 instances of the natural name of G-d – Elohim – אלהים in the book of Genesis, the 22 letters plus 10 principle numerals which G-d combined to create the world, and finally 32 levels of consciousness that Hashem displays in our world.

These 32 Levels are mental attributes that operate in creating and sustaining our world. Genesis states that G-d created man in the image of G-d. The name for G-d, here, is Elohim. This is also the name for G-d in the 32 paths of creation at the beginning of Genesis. Since we are in the image (tzelem) of G-d, we have an opportunity to activate our mind on each of these 32 levels:^[1262]

Here is the source material:^[1267]

Here are a few examples on dissolving the mystery of the intelligences:

18. Consciousness of the House of Influx (Sekhel Bet HaShefa). By probing with it, a secret mystery (raz) and an allusion are transmitted to those who “dwell in its shadow” and bind themselves to probing its substance from the Cause of Causes.^[1268]

The name of G-d for Almighty is Shaddai – שדי, which is associated with the sefirah of Yesod. Shaddai alludes to the shadow cast by a great mountain.^[1269] In the Sinai desert, a mountain’s shadow could preserve moisture for plant life on its north face and there one would find sustenance. And from the Mei HaShiloach:^[1270]

Rashi explains that Shaddai means He who said to His world “Dai!” “Enough!” The Holy Rav of Pshiska said of the name Shaddai, that when the world was created it would expand and continue, as in the saying in the Gemara (Chagigah, 12b, “until He said to His world, Dai!”

The word for breast in Hebrew is – שד. Mountains in the desert hide springs. There is even a physical resemblance.^[1271] Rabbi Shmuel Hanagid z”l taught that Shaddai is related to the word shodeid, “to overpower.”^[1272] An interesting note on the 18^th verse:^[1273]

The 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 18^th state of consciousness.

The 18^th level of consciousness is the gematria of chai – הי. The other name of G-d associated with Yesod is El Chai. The ‘probing’ done from Yesod reveals the secret mystery (raz) and allusion (ramez).

Sefer Raziel comments:^[1274]

The quasi sefira RaZ is located above Yesod and between Netzah and Hod. When Netzah and Hod join during prophecy, the seeker can enter the gate of RaZ. The double letter connecting Yesod to Tiferets is the letter Resh representing RaZ.^[1275] Similarly, the double letter representing Tiferets to Keter is the Dalet representing knowledge (daat).

Merkavah Rabbah discusses then the search of the “great mystery.”^[1276]

28. Faithful Consciousness (Sekhel Ne’eman). It is called this because spiritual powers are increased through it, so that they can be close to all who “dwell in their shadow.”^[1278]

30. General Consciousness (Sekhel Kelali). It is called this because it is the means through which the “generalizers of the heavens” collect their rules regarding the stars and constellations, forming the theory that comprises their knowledge of the Ophan-orbits of the planets.

This is the knowledge of astrology in our world. Nevertheless, one is forbidden to worship the planets as described in the 32nd consciousness.

3. Sanctified Consciousness (Sekhel Mekudash). This is the foundation of the Original Wisdom, and it is called “Faithful Faith.” Its roots are AMeN. It is the father of faith, and from its power faith emerges.

Amen is found Isaiah 25:1 with the reference Elohay Amen meaning G-d of Truth. AMeN is also the word for artificer and the word refers to craftsmanship and art. The word for belief is Emunah and we say AMeN after a blessing that is a Shevuah or vow binding ourselves to G-d through the content of the blessing. Truthfulness is the foundation of wisdom and is sanctified consciousness. Being truthful is more than honesty; it is behaving in an authentic manner with the values that one knows from his true heart, which contains the Torah.

32. Worshipped Consciousness (Sekhel Ne’evad). It is called this because it is prepared so as to destroy all who engage in the worship of the seven planets.

Here is another translation:^[1279]

The 32 Paths of Wisdom

1. It is called Inconceivable Intellect - Supernal Crown - and it is Light, Idea, the Ancient One, and it is the First Glory, regarding which there is not any creature able to comprehend its existence.

2. It is called Shining Intellect. It is the Crown of creation and the splendor of the harmonious equivalence that “exalts itself as head over all,” and it is called by the masters of Kabbalah, the Second Glory.

3. It is called Sacred Intellect. It is the Foundation of the ancient Wisdom that is called deep Faith, and its roots are faithfulness, and it is the father of Faith because from its power Faith is emanated.

4. It is called Constant Intellect, and it is called so because from it all the spiritual powers are being emanated, through a slender emanation, for they are being emanated, these from those, by the power of the Emanator, the Ancient One - Supernal Crown - may He be blessed.

5. It is called Rooted Intellect. It is called so because it is the essence of the harmonious equivalence, and it is the one that is unified in the essence of Understanding, emanating from the enclosure of the ancient Wisdom.

6. It is called Set-Apart Influx Intellect. It is called so because in it the influx of emanation increases itself, and it bestows that influx upon all the blessings uniting themselves by its essence.

7. It is called Hidden Intellect. It is called so because it is the shining splendor of all the intellectual powers that are seen with the eye of the intellect and with the thought of Faith.

8. It is called Complete Intellect. It is called so because it is the ancient design, which has no root for one to settle in it, except through the Chambers of Greatness that are emanating from the essence of its existence.

9. It is called Pure Intellect. It is called so because it purifies the Sefiroth; it tests and brightens the decree of their form and the contents of their unity, so they unify without cutoff and separation.

10. It is called Sparkling Intellect. It is called so because it elevates itself and sits upon the seat of Understanding and illuminates with the splendor of all the luminaries, and it bestows an increased influx to the Prince of the Face.

11. It is called Polished Intellect. It is called so because it is the essence of the Curtain that is arranged in the order of the system, and it assigned the Paths to stand in the presence of the Cause of Causes.

12. It is called Bright Intellect. It is called so because it is the essence of the Wheel of Greatness, which is called Vision-Beholder - the explanation is, the place one reaches the vision of those who behold with the mirror.

13. It is called Unity-Directing Intellect. It is called so because it is the essence of the Glory, and it is the true completion of the united spiritual ones.

14. It is called Illuminating Intellect. It is called so because it is the essence of the Hashmal, and the teacher of mysteries, the Foundations of the Holy and their design.

15. It is called Erecting Intellect. It is called so because it causes the essence of creation to stand in the thick-darkness of purity, and the masters of study said that it is the thick-darkness, and this is, “and thick-darkness is its swaddling band.”

16. It is called Everlasting Intellect. It is called so because it is the delight of the Glory, for there is no glory below it, as it is, and it is the one that is called Garden of Eden, prepared for the saints.

17. It is called Sense-Perception Intellect. It is prepared for saints of the Faith, to clothe them with it, with the spirit of holiness, and it is the one that is called the Foundation of Beauty in the rank of the Supernal Ones.

18. It is called House-of-Influx Intellect, and through the probings of it, those who dwell in its shadow draw out a mystery and an enigma, also those who cleave by the probing of its substance from the Cause of Causes.

19. It is called Secret-of-All-Spiritual-Activities Intellect. It is called so because the influx that expands itself in it is from the Supernal Blessing, the Glory that is praised.

20. It is called Intellect of the Will. It is called so because it is the design of all things formed, and in this is the intellect that perceives every actuality of the ancient Wisdom.

21. It is called Intellect of the Object-Sought. It is called so because it receives the influx of divinity in order to bestow from its blessing to all things that exist.

22. It is called Faithful Intellect. It is called so because through it the spiritual powers increase themselves in order for them to be near to all those who dwell in their shadow.

23. It is called Sustaining Intellect. It is called so because it is the power of subsistence for all the Sefiroth.

24. It is called Apparitional Intellect. It is called so because it gives a likeness to all the similitudes that were created, with their similitudes fitting their nature.

25. It is called Testing Intellect. It is called so because it is the ancient test with which the Creator, may He be blessed, tests all the saints.

26. It is called Renewing Intellect. It is called so because through it the Holy One, blessed be He, renews all things that are new, that are regenerating within the Creation.

27. It is called Sense-Perceptible Intellect. It is called so because from it was created the intellect of all that is created beneath the Supernal Sphere, and the sense-perceptions of them.

28. It is called Innate Intellect. It is called so because through it was wholly completed the nature of every thing that exists under the sphere of the sun.

29. It is called Materializing Intellect. It is called so because it delineates all matter that will materialize under the design of all the spheres, in their development.

30. It is called General Intellect. It is called so because through it the astrologers comprise their judgments of the stars and the constellations, their study a complement of their knowledge of the revolving Wheels.

31. It is called Continuous Intellect. And why is it called so? Because it directs the course of the sun and the moon by way of their design, each and every one by the sphere appropriate to it.

32. It is called Worshipped Intellect. It is called so because it is established for all those who exploit in worship the seven planets, to their injury.

There are 32 resting places recorded of the children of Israel when they went forth from Egypt (Numbers 33:1-50). These travels also correspond to 32 stages of spiritual growth, which create a complete healing for the Jewish people. The Israelites mastered the midos of the 32 paths of wisdom. Here is a description of the places along that journey:

(Numbers 33:53-56)

This lesson is as True for Israel today as it was back then. Those inhabitants who would be “pricks in your sides” and “harass you” should be driven from the land. Look to the Jewish settlements lost in Sinai, Gaza, Golan, Judea and Samaria and ask oneself has this not come to pass?

The 32 paths originate from the first letter in the name of Hashem, the י – yod. This tip of the yod is associated with Keter, while the body with Hochmah. The energy of G-d is unity in Hochmah and flows into Binah, which divides it into seven children.

Binah is the place of the upper Shechinah as Malchuts is its lower place.^[1284] When the people of Israel do not fulfill the will of G-d, Has vshalom, the Shechinah is pulled back up into the higher sefirot and Hashem’s bounty is held back. Binah, understanding, associates with the name of G-d, Elohim. Binah also associates with the feminine aspect of motherhood while Malchuts would be a young feminine ruler. Praises with T’hilah, like the Hallel, are uttered at the time that the upper Shechinah is revealed for example on Yom Tovim – festivals or Rosh Hodesh. Prayer, T’fillah, directs itself through the lower Shechinah in Malchuts and ascends from there. To utter T’hilah properly one must be in a highly elevated state of mind where one feels closeness to Hashem. T’fillah on the other hand can be uttered at regular times and helps bring one back to Hashem. Tshuvah is associated with Binah since reward was stored up in this place for righteous souls and this level represents an intimacy with G-d. The year of the Yovel, Jubilee, associates with Binah since this represents freedom from slavery that is material bondage and must be achieved in order to have closeness to G-d.^[1285]

Either the sefirah Keter is seen or Daat but not both. Daat is a gateway to the three upper sefirot. Keter, Hochmah, and Binah are always complete and hold the reward of the world to come. The lower 7 sefirot have their bounty limited and there are obstacles to overcome in traversing them. Daat opens the pathway between the lower 7 and the upper 3. After the path is crossed, the sefirah ceases to exist below and above there is Keter. Daat specifically applies to the pathway Tiferets-Keter, which requires the union of Hochmah-Father and Binah-Mother to open, hence knowledge.

When father Hochmah and mother Binah join, Daat opens for us to enter. The vertical pathway from Tiferets to Keter is the letter Dalet. Dalet means doorway in Hebrew. Daat lies upon this pathway and holds those below from entering above until they merit entry.

Together they are Yakhin and Boaz, the two central pillars of King Solomon’s Temple and the two kidneys.^[1286] Kidney problems reflect difficulty in the qualities of Netzah and Hod, prophecy and leadership, peace and gratitude for starters. The cure is delving into prophecy and accepting the spiritual side.

The right pillar, Jachin has the gematria 90 that is the letter Tzaddik symbolizing righteousness. The left pillar, Boaz has the gematria 79 that alludes to the fall of the temple that eventually occurs.

Eternity, victory, and the pursuit of success in general is this quality. Symbolized by Moses holding up his arms in the battle against Amalek that made the Israelites victorious.

Gratitude, thankfulness, and sometimes being a doormat for peace typify Hod, the opposite quality of Netzah. The peace initiatives of Hod do not last, because they are not a real true peace, based on mutual respect.

These correspond to the seven double letters in the Hebrew alphabet: בג"ד כפר"ת. This is the Cloth of Atonement. And what is the בג"ד כפר"ת in this world? It is none other than the tallis. The married man wears the tallis and atones each day for his family. As the vertical path ascends the heavens in the spirit realm, the tallis ascends the heavens in the physical realm.

Each of the double letters has two pronunciations, a hard and a soft form, which constitute different meanings according to the Sefer Yetzirah.^[1287] With the hard sounds one ascends the paths. With the soft sounds one descends.^[1288]

To seven vertical paths, we add twelve diagonal paths, which together make up nineteen paths of traversal.

I have chosen to draw the Luria tree removing the channels from Hochmah to Gevurah, and Binah to Hesed, instead replacing them with channels from Yesod to Hesed and from Yesod to Gevurah. These channels are the correct paths and can be traversed by the adept where Netzah and Hod become the source of prophecy. I have never found channels from Hochmah to Gevurah or Binah to Hesed and now believe these pathways exist only through the sefirah of Daat. The synthesis of the Hebrew letters with their contingent sefirot, explain the elemental pathways.

Shin – ש connects Hochmah and Binah and is the elemental plane of fire. Aleph connects Hesed and Gevurah and is the elemental plane of air. Mem connects Netzah and Hod and is the elemental plane of water. These pathways preceded the other pathways and represent an earlier version of the name of G-d from which the name Yod Heh Vav descends. Mem is also associated with the right pillar, Shin with left, and air with the center.

Through the pure experience of the four elements, one encounters directly the messengers of G-d. Whether feeling the spirit of a breeze, or watching dancing flames move with seeming intelligence, to be close with the elements in their pure form is to be close to the elemental angels.

The plane of water connects the sefirot of Netzah and Hod. The plane of air connects the sefirot of Hesed and Gevurah. The plane of fire connects the sefirot of Hochmah and Binah. The plane of water is the source of the seasons of the world. For as the world rotates around the Sun, the waters of the world change in motion and the four seasons arise. The plane of air controls the falling of rain. The plane of fire rules the lights in the heavens that include the constellations, planets, and stars.^[1303]

When they are righteous, good clouds bring rain from the seas and lakes. When they are not righteous, has vshalom, the clouds are not guided to their place and there is a drought. The wind controls the rain. The wind also controls the evaporation of waters and the temperature of the world in all places. This determines the weather and rain. Hence my source is in the Plane of Air.” I walked along the plane and I knew to the right is Hesed which is associated with Bri and to the left is Gevurah which is associated with Af. I sought to understand the connections between the planes. I saw that I ascended from the water to air through a tornado. The tornado contained both water and great winds together. The connection between the planes is in their combined forms. I asked the angel how to ascend to the plane of fire. He told me enter the Sun.

Plane of Fire – ש

I also sought the meanings of the connections of the sefirot. I saw that my diagram was indeed the correct rectification of the tree. Still I sought to understand how then was Binah connected to Hesed. Instantly I saw Daat between the two and when Binah is connected to Daat then energy descends to Hesed. Likewise, when Gevurah is connected to Daat, only then with G-d’s mercy is Gevurah pulled up into Hochmah and a harsh decree – Din is removed from the world.

The Return
I reviewed my travels while descending. In each plane, there is an upper and lower part. In the plane of water, I visited the lower part and discovered the presence of an angel in a waterfall. I saw that the plane of water is responsible for the renewal and rebirth of the whole world each year. In this way, the plane of water is the source of the seasons of the world. The plane of air is the source of rain. The plain of fire is the source of the constellations in the heavens and knowledge. There are other forms in the deeper waters of this plane that cause forgetfulness. It is because of the danger of forgetfulness that the adept traveler should not gaze too long in the waters for he could lose himself. Nevertheless, forgiveness is assisted by forgetfulness and this too is part of the plane of water. I brought the three angels I met together and I got up from my recliner and danced with each one while under hypnosis. I danced first with the seraph of fire in a flame dance, then with the tornado angel of wind, and finally with the angelic waterfall. In the end, I brought all of these elements down into Malchuts that is Earth and looked up emerging out of the journey. Earlier I was in danger of not knowing how to exit the plane of fire. The secret is to ground oneself in the plane of Earth that is Malchuts, our world.^[1308]

In the Bahir, the sefirah Yesod is in the 8th position below Malchuts. The Bahir places Malchuts in the 7th position since she represents the Shabbas Queen on the seventh day of the week:^[1309]

The eighth sefirah represents the brit milah, which the mohel performs on the eighth day, and Yesod epitomizes Joseph’s resistance of the temptations of Potifer’s wife. Netzah and Hod are the 9th and 10th sefirot in this case, always acting together like Moshe and Aaron as the legs of our people holding us up. On the other hand in the Luria version, they are higher than our world of Malchuts, depicting the Shehakim, the heavens that are the source of prophecy.^[1310]

In the Luria system, Yesod is in the 9th position with Malchuts in the 10th. How are we to reconcile these differences? The key is that Yesod has two names of G-d associated with it. It is called El Shaddai when seen from the viewpoint of Malchuts below. When Malchuts has received enough sustenance she calls out ‘Dai’, enough. She then bestows what she has received upon the rest of the world. One views Yesod above Malchuts when ascending the sefirot in meditation.^[1311] When Malchuts is above resting on Yesod, she calls Yesod, El Chai (Elohim Chaim), the living G-d, and the source of her creative energy. El Chai is the name of G-d associated with Malchuts looking down at her supernal spouse and represents the creative energy in process. She rests on the throne and prepares to bestow this energy as a blessing on all creation.

When Yesod is below, Netzah and Hod are in the 9th and 10th positions. When Yesod is above, Netzah and Hod are the 7th and 8th. In the former Netzah and Hod represent a preliminary energy to ascending the sefirot. In the later case, Netzah and Hod are traversed after already ascending into the tree. Both configurations are reasonable. I have also traversed the tree with the sefirot in the Bahir positions. This meditative ascent begins by ascending into the sky, the shamayim – heavens, the source place of prophecy.

I posted the following response to a discussion on the meaning of the 50 Gates of Understanding.

From: jeffs@lsil.com (Jeff Spiegel)

Newsgroups: alt.magick

Subject: Re: 50 Gates of Understanding

Date: 8 Jun. 1994 04:45:28 GMT

My own knowledge of this subject is based on the biblical writings and

commentaries. The 50 gates are really 49 days or 7 weeks of self-elevation

and self-evaluation (followed by one day of prophetic revelation)

that the Israelites strove for from the time of the Exodus from Egypt until

the time they received the Ten Commandments at Mt. Sinai. It is said that

all of Israel experienced prophecy at this time and heard the voice of

G-d (Kol Hashem) declare the first two commandments.

How is it possible for an entire nation to be able to experience prophecy?

This is the secret of the 50 Gates of Understanding.

Being worthy of receiving prophecy requires character improvement. There

are 49 aspects of character that the Israelites worked on developing

while they wandered in the dessert of Sinai. These aspects correspond

to the combinations of the 7 lower sefirot which are called midos or

character qualities from the Hebrew.

The counting is done backwards from the highest level to the lowest since

prophecy is energy transferred from G-d to man.

Hesed – kindness - Abraham (epitomized quality)

Gevurah – judgment power - Isaac

Tiferets – beauty - Jacob

Netzah – victory eternity - Moses

Hod – thankfulness - Aaron

Yesod – foundation - Joseph

Malchuts – kingdom - David

Shavuot – the day of the giving of the Ten Commandments, the revelation

and prophecy. (Pentecost)

Hesed in Hesed 1. study

Gevurah in Hesed 2. attentive listening

Tiferets in Hesed 3. orderly speech

Netzah in Hesed 4. understanding

Hod in Hesed 5. intuitive insight

Yesod in Hesed 6. awe

Malchuts in Hesed 7. reverence

Hesed in Gevurah 8. humility

Gevurah in Gevurah 9. joy

Tiferets in Gevurah 10. purity

Netzah in Gevurah 11. attendance on scholars

Hod in Gevurah 12. debate with colleagues

Yesod in Gevurah 13. discussion with students

Malchuts in Gevurah 14. deliberation

Hesed in Tiferets 15. knowledge of the scriptures

Gevurah in Tiferets 16. moderation in business affairs

Tiferets in Tiferets 17. moderation in worldly affairs

Netzah in Tiferets 18. moderation in pleasure

Hod in Tiferets 19. moderation in sleep

Yesod in Tiferets 20. moderation in conversation

Malchuts in Tiferets 21. moderation in frivolity

Hesed in Netzah 22. patience

Gevurah in Netzah 23. good nature

Tiferets in Netzah 24. trust in the sages

Netzah in Netzah 25. uncomplaining acceptance of suffering

Hod in Netzah 26. knows his place

Yesod in Netzah 27. is content with his lot in life

Malchuts in Netzah 28. limits his words

Hesed in Hod 29. does not claim credit for his achievements

Gevurah in Hod 30. is beloved

Tiferets in Hod 31. loves G-d

Netzah in Hod 32. loves mankind

Hod in Hod 33. loves acts of charity and kindness

Yesod in Hod 34. loves straightforwardness

Malchuts in Hod 35. loves admonition

Hesed in Yesod 36. shuns honor

Gevurah in Yesod 37. is not conceited with his learning

Tiferets in Yesod 38. does not delight in dictating decisions

Netzah in Yesod 39. shares the burden of his fellow man

Hod in Yesod 40. and judges him favorably

Yesod in Yesod 41. directs him to the truth

Malchuts in Yesod 42. and to peace

Hesed in Malchuts 43. is composed in his learning

Gevurah in Malchuts 44. asks pertinent questions and answers to the point

Tiferets in Malchuts 45. listens and adds to his learning

Netzah in Malchuts 46. studies in order to teach

Hod in Malchuts 47. studies in order to practice

Yesod in Malchuts 48. increases the wisdom of his teacher

Malchuts in Malchuts 49. Notes accurately what he has learned

Shavuot 50. Quotes a thing in the name of the person who said it

These teachings on character development are taken from the "Sayings of our Fathers 6:6".

The secret to understanding the correspondences is to recognize how the respective patriarchs perfected these character traits in their lives.

1. Abraham learned all he could of G-d and lived a life of kindness sharing this knowledge.

2. Isaac always listened attentively to his father.

3. Jacob never spoke hastily but was a master of speech.

4. Moses gained the highest level of understanding possible and was able to speak to G-d face to face.

5. Aaron had intuitive insight for making peace between people.

6. Joseph’s awe of his father Isaac, kept him from falling into sin with Potipher’s wife.

7. David’s reverence for G-d led him to compose the T’hillim, psalms of praise.

8. Abraham had humility before every guest. (Genesis 18:2-5)

9. Isaac took much joy in his life with his wife children, overlooking their faults, and seeing only their good. (Gen. 25:28)

10. Jacob achieved purity that which none before him could achieve, and was worthy that all his

children would be part of Israel.

11. Though Moses led all of Israel, he attended to his father-in-law Jethro as a scholar listening to him and appointing judges throughout the nation.

12. Aaron debated his colleagues and gave into their wishes leading to the golden calf.

13. Joseph was a teacher for his discussion with students. He taught all of Egypt and his brethren and his children and their children to follow the laws and dream the will of G-d.

14. David was deliberate in action securing the boarders of Israel and Kingship and preparing the way for the construction of Solomon’s Temple.

15. Abraham’s knowledge of the Torah was so great that he revealed the Book of Creation that which bestows kindness and truth.[1312]

16. Isaac avoided excess business dealings, and at the end of his life was judged favorably, and blessed his sons in truth.

17. Jacob abstained from worldly affairs and was rewarded with physical beauty and truth.

18. Moses abstained from pleasure with his wife in order to be ready to reveal Hashem’s truth.

19. Aaron had little time for sleep as he spent his nights dissolving arguments of couples with the truth.

20. Joseph circumcised his lips by only speaking after careful thought in truth.

21. David accomplished the writings of the Psalms and his victories all due to moderation in frivolity.

22. Abraham had tremendous patience trusting that G-d would fulfill his prophecy and grant Sarah and him a son. Without mentioning a word he held his patience to the very moment of the sacrifice of Isaac.

23. Isaac was known for his good nature and was at peace with his neighbors in Israel.

24. Jacob went to study in the yeshivas of Shem and Eber, trusting in the sages, when he fled from Esau on his way to take a wife from the daughters of Laban. He also followed the will of his parents who were also his sages.

25. Moses, belittled by his people for his choice of wife, or other mumbling defended the House of Israel and was uncomplaining and accepted the suffering.

26. Aaron knew his place was to be high priest of Israel, which was a place to serve all Israel.

27. Joseph was content with his lot in life whether shepherd lad, dreamer, prisoner, servant, or viceroy of Egypt. He possessed an inner contentment from his visions on high.

28. David obtained kingship by limiting his words of slander and criticism. This was especially important while in the public eye.

29. Abraham claimed no credit for his achievements, but all was from G-d.

30. Isaac was beloved by the people of the land of Caanan since he was friendly, displayed gratitude, and was carefree with his neighbors. This also led him to love his son Esau and his wild spirit.

31. Jacob’s love for G-d brought him to Bet El, the house of G-d, where he beheld the angels ascending and descending. His love for G-d taught him to the importance of peace for to love G-d requires an environment without anger and hatred. He encouraged peace with his neighbors, his wives, between his children, and he pursued peace with his brother.

32. Moses’s love for G-d brought him to a love for people.

33. Aaron displayed acts of charity and kindness his whole life sometimes beyond measure by fashioning the Golden Calf.

34. Joseph was straightforward in every action of his life. As a child his straightforwardness got him into trouble as he spoke his dreams. Even when he was testing his brethren, his straightforward side eventually burst forth as he told them his true identity.

35. When David was being cursed as he left Jerusalem with the impending attack from his son Absalom, the head of the Beis Din (supreme court) called him every dirty name. His general, Yoav wanted to kill him for the way he spoke, but David said let him speak for G-d told him to curse me. David saw admonition as always a means for correction. Similarly when he receives the admonition of G-d through the prophet Nathan for his actions with Bat Sheva.

36. Abraham after his victory over the five kings, rescuing his nephew lot, refuses any honor or reward that the Kings of Sodom and Gomorrah offer.

37. Isaac shows no conceit in his learning, simply following the teachings of his father Abraham.

38. Jacob as head of the seventy member house of Israel never showed delight in dictating decisions as he was aware that every decision that pleases one displeases another.

39. Moses carried the burden of the whole house of Israel by answering their disputes in righteousness. Sharing the burdens of your fellow man means placing oneself in their position and not reacting spitefully to an inconvenience. For example, if a loud truck privately owned by a couple begins unloading and loading cars in a nearby parking a lot, one should look for a way to assist them instead of criticize them for the noise. If the president of the shul hints at the need for more tzedakah even though you may already be a large contributor, prepare a contribution instead of a contrary word.

40. Aaron always judged Israel favorably before G-d.

41. Joseph always directed his fellow with truth, never deceiving his path.

42. David established peace throughout the Land of Israel and with this in mind named his son Shlomo (His peace).

43. Abraham spent his years studying Torah in the fields, with others, and in his tents taking time composing his learning of the One G-d.

44. Isaac asked his father only pertinent questions and gave answers to the point. (Gen. 22:7)

45. Jacob spent his life listening to his mother, to G-d, to his wives, and to his children. Jacob learned more than all the patriarchs before him and merited that all his children are complete following the Torah.

46. Moses learned all he could in order to teach the people.

47. Aaron learned all he could in order to be an example of practicing the commandments.

48. Joseph increased the wisdom of his father Jacob, his teacher.

49. David recorded his experiences in his Psalms.

Each sefira associates with a different color. One may visualize these colors during meditation for enhancing the realism of a vision. When one adheres to the authoritative associations, the vision comes in loud and clear. During a meditation, this is similar to tuning a radio station to eliminate the static noise.

In addition to colors, the “Gate of Kavannah” describes eight qualities of light.^[1313] Here is the description of the Crown:

Above it is the Crown. This is the light that crowns the desires of the mind and illuminates the paths of the imagination, enhancing the radiance (zohar) of the vision. This light has no end, and it cannot be fathomed. From the glory (Kavod) of its perfection comes desire, blessing, peace, life (chaim), and all good (tov) to those who keep the way of its unification.

The Light Quality in the following table is from Rabbi Azriel of Gerona’s Gates of Light.^[1314]

Rabbi Joseph Tzayach devoted himself to understanding how to ascend the sefirot by knowing their colors, which are in the table below. The Ramak, Moshe Cordovero, explains further how to use these colors.^[1316] In summary, the approach is to meditate on or wear the appropriate colors that are associated with the particular sefira in order to manifest the quality of the sefira. Hence, white brings mercy from Hesed and red judgment, but possibly wealth from Gevurah, etc.