By
Reb Yakov Leib HaKohain, Founder & Spiritual Director
DONMEH WEST


      "God also desired to be called by a Name. Through this Name, His handiwork could be aware of Him and call Him, and also bring themselves close to Him by uttering it. For His Glory, God specified the Unique Name, regarding which He said (Exodus 3:15), 'This is My Name forever.' This is God's Name with respect to the Glory itself." (Derech HaShem 3:2:5)

But what is this "Unique Name" by which God wishes to be called upon by his handiwork? This passage from Derech HaShem tells us it is alluded to in the Scripture of Exodus 3:15:

"Then Moses said to God, 'I am to go, then, to the sons of Israel and say to them, 'The God of your fathers has sent me to you.' But if they ask me what his name is, what am I to tell them? And God said to Moses.....'This is what you must say to the sons of Israel: I AM! (Eheyeh) has sent me to you.' And God also said to Moses, 'You are to say to the sons of Israel: 'Yahweh, the God of your fathers, the God of Abraham, the God of Isaac, and the God of Jacob has sent me to you.' This is my name for all time; by this name I shall be invoked for all generations to come." (Exodus 3:13-15)

Notice, however, that God identifies Himself by two names in this passage: first Eheyeh (I Am!) spelled, from right to left,, and secondly Yahweh, also spelled from right to left,
. But which of them is the Unique Name by which, "His handiwork could be aware of Him and call Him, and also bring themselves close to Him?" From a careful reading of the text, we can see that this "Unique Name" is not, as commonly assumed, Yahweh but, in fact, Eheyeh. The text itself tells us this; that is, Yahweh was the name by which all previous generations had commonly called upon God -- as it states, "Yahweh, the God of your fathers, etc.." But only Eheyeh is unique, in that it is being mentioned here for the first time. Thus, the context of the passage, as well as its syntax, tells us that the Name by which God wished to be "invoked for all generations to come" (rather than the one used by the generations before them) is Eheyeh and not Yahweh. Furthermore, we see that the Hebrew letters of Eheyeh are a permutation of the name Yahweh, as shown by a comparison of the two:

YAHWEH =
EHEYEH =

In other words, both Names contain a double heh () and single yud (), together spelling Yah or, simply, "The Lord" -- but the vauv () in Yahweh is replaced by an aleph () in Eheyeh. Now, in Kabbalah the letter vauv (with a "complex" Gematria of 12) represents the exiled, or transcendent aspect of God, as in the Hebrew word avdah, meaning "lost," also with a Gematria of 12. On the other hand, the aleph represents man, or the immanent aspect of God. Thus, the transcendent Yahweh becomes the immanent Eheyeh -- the God of Creation becomes the God of Israel -- by which He is to thereafter be known "for all generations to come."


UNSPEAKABLE & UNIQUE

      "You shall not utter the name of YHVH your God to misuse it, for YHVH will not leave unpunished the man who utters his name to misuse it." (Exodus 20:7)

Yet, we are told in that great work of Jewish Oral Scripture, the Derech HaShem (or "Way of God"), brought down in the mid-18th century by Rabbi Moshe Chaim Luzzatto, the RaMChaL:

"God also desired to be called by a Name. Through this Name, His handiwork could be aware of Him and call Him, and also bring themselves close to Him by uttering it. For [this purpose] God specified the Unique Name in Exodus 3:15, of which He said, 'This is my name forever.' This is Gods Name with respect to the Glory itself." (Derech HaShem 3:2:5)

Thus, as alluded to previously, there is an Unspeakable Name of God on the one hand (i.e., YHVH), as set down in Exodus 20:7, and a "Unique" and speakable Name of God on the other (i.e., Eheyeh, or "I Am") as given in Exodus 3:13-15:

"Then Moses said to God.....If the sons of Israel ask me what God's name is, what am I to tell them? And God said to Moses.....This is what you must say to the sons of Israel: 'Eheyeh (I Am!) has sent me to you.....This is my name for all time; by this name I shall be invoked [by the sons of Israel] for all generations to come'."

Therefore, while only the High Priest of Aaron was permitted to utter the unutterable name YHVH () in order to bring down His Glory, the ordinary Israelites were given the utterable name Eheyeh () to do the same. In that way the ordinary Israelite could experience the Glory of God by uttering the latter Name much in the same way as the High Priest did in his when uttering the former in the Holy of Holies:

"The High Priest alone.....was bound together with the Holy Name that was in his mouth. When he was bound to the Holy Name and recited the blessing with his mouth, that voice came down and smote him so that the word became illumined in his mouth. He carried out the order of service and all the Supernal Beings that remained there were blessed. Then he bathed his body and consecrated his hands in readiness for another holy service and his intention was that he was to enter another place on high, holiest of all. Three rows formed by his brethren the priests, the Levites and all the people surrounded him. They all blessed him, raising their hands over him in prayer. A golden thread was attached to his leg. He took three steps forwards but the others remained where they were and did not move forwards with him. He took a further three steps turning towards his destination. He took a further three steps, closed his eyes and attached himself to the world on high." (Zohar 3:67a)

Thus, while it was through the unspeakable Name that the High Priest alone could, to paraphrase Derech HaShem, "become aware of God and call Him, and also bring himself close to Him," it was by uttering the speakable Name that the so-called "common man" was, and still is, permitted to, and made capable of, doing the same.

Come and see: Now, as then, by closing our eyes and uttering Eheyeh, you and I can "attach ourselves to the world on high" just as the High Priest did by uttering the Name YHVH in the Holy of Holies almost four thousand years ago. As written:

"God makes use of other Influences, however, and with respect to each of them, He also has various names. God also decreed and ordained that when a man would utter His Name, divine illumination and influence would be bestowed upon him." (Derech HaShem 3:2:5)

The search for these "various names" of God -- those lying hidden in the depths of Hebrew scripture -- is the concern of an entire branch of Kabbalah called "Practical," or Shimoshi Kabbalah. Even the Hebrew word for "practical," shimoshi, is virtually identical to that for "names," which is shemot -- both being spelled, from right to left, shin-mem-vauv, as shown below:

"Practical" =
"Names" =

Thus, the stem of the Hebrew words for "practical" and "names" is exactly the same () -- pronounced sh'mo -- and only their endings are different -- so that "naming" is "practical," in the theurgic sense. These Names, and the Kabbalistic process by which they are discovered in Scripture, are discussed by Schrire as follows:

"The Kabbalist, in his search for the Ineffable Name ['Shem HaMeforash'], as the result of studies by his predecessors extending over nearly two and a half millennia, is able to put forward several Names of God of increasing complexity....Some of these Names ['Shemot'] have been known since at least the first century, although in some instances both the origin and the source of the actual Names themselves have disappeared from knowledge. Various [Kabbalistic] methods have therefore been adopted at different times to enable them to be reconstructed." (T. Schrire, Hebrew Magic Amulets, Behrman House, 1982, pp. 94-95)

These "reconstructions" have resulted in Shemot ("Names of God") such as Anaktam Pastam Paspasim Deyonsin which, according to Rabbi Moses Cordovero (1522-1570) is formed out of the first twenty-two letters of the Hebrew "Priestly Benediction" given in Exodus to the Sons of Aaron by which they were to call down the Presence of God upon Israel. (ibid, p. 97)

Other Shemot, derived by Kabbalistic permutations such as those we used to uncover the three- and five-word Katzar Tikkunim, include Kavaz B'mocasaz Kavaz, derived by Avgad; the Seventy-Two Letter Name of God (too long to give here) which, very much like our own Katzar Tikkunim, was constructed by taking the first letter of the first verse and the last letter of the second verse, etc. of Exodus 14:19-21, thus "compressing" that passage of Scripture as we "compressed" the ten Psalms of Rebbe Nachman of Breslov's Tikkun HaKlali.

Thus, our own three- and five-word Katzar Tikkunim to which we now turn -- HaKol mayal motzai and Hoo ha-eved Na'amah hoshav ailim, respectively -- can be properly thought of as Shemot, or "Names of God," derived, as were the preceding other examples of Shemot, by Kabbalistic permutations of Hebrew Scripture.

Moreover the Kavannah (or "Mystical Intention") of these Shemot Shel Katzar Tikkunim is two-fold: First, with the three-word Shem (i.e., "The voice from above finds me"), it is to call down the power of God; and then, with the five-word Shem (i.e., "She, the servant Na'amah, has been restored by ascending") to use that power to raise up the Exiled Shekhina "from the "dust to which She has fallen" and restore Her to Her rightful place beside Her "groom" in Heaven, in order to fulfill the prophecy: "The Lord shall be King over all the earth; on that day, the Lord shall be One, and his name One." (Zechariah 14:9)


THE SHEMOT SHEL KATZAR TIKKUNIM

Rebbe Nachman of Breslov was the great-grandson of the Ba'al Shem Tov, founder of modern Jewish Kabbalah, and himself a great Tzaddik -- considered by some to be even greater than his great-grandfather. (For an introduction to the life and teachings of Rebbe Nachman, see Tzaddik: A Portrait of Rabbi Nachman, by Rabbi Nathan of Breslov; trans. by Avraham Greenbaum; Breslov Research Institute, 1987.) Many people are familiar with Nachman's Tales, particularly as translated by Buber (Martin Buber, Tales of Rabbi Nachman, Prometheus Books, 1999), but fewer with what might well be his most important contribution to Kabbalah, the Tikkun HaKlali, or "Complete Spiritual Rectification." (Rabbi Nachman's Tikkun, trans. by Avraham Greenbaum, Breslov Research Institute, 1984.) Following a description and discussion of Nachman's Tikkun HaKlali, I will describe my own Kabbalistic rendering of it -- what I call the Katzar Tikkun HaKlali, or "compressed" Spiritual Rectification -- and the increased power such a Kabbalistic reworking of it gives to the prayer which, in its original form, consists of ten Psalms, personally selected by Nachman as the "Complete Spiritual Rectification" when recited in Hebrew. They are Psalms 16, 32, 41, 42, 59, 77, 90, 105, 137, and 150. Although this prayer seems simple enough, Rebbe Nachman himself said of it:

"When my days are ended and I leave this world, I will intercede for anyone who....recites these Ten Psalms, and gives to charity. No matter how serious his sins and transgressions, I will do everything in my power to save him and cleanse him. I will span the length and breadth of the Creation for him. By his forelocks I will pull him out of Gehennom!" (Trans. by Avraham Greenbaum in, Rabbi Nachman's Tikkun, p. 42)

Now, apart from the remarkable promise of this statement -- not to mention its strangely non-Jewish and, frankly, Messiah-like implications -- several things should be noted. First, the fact that ten Psalms are given is not arbitrary. As Greenbaum writes, "The concept of reciting ten psalms -- any ten -- as a Tikkun was already known" even before Rebbe Nachman brought down his own ten in the Tikkun HaKlali. (ibid, p. 25) In other words, there was a long tradition of what might be called "psalm theurgy" in Kabbalah, of which Nachman was, in this case at least, a practitioner of the art. Moreover, the reason for ten psalms rather than nine or eleven, for example, is related to the kabbalistic significance of the number ten itself. That is, there are Ten Sefirot, Ten Commandments, Ten Lost Tribes of Israel, etc -- and when the two digits comprising the number ten (i.e., 1 and 0) are summed, they add to one (1 + 0 = 1), the number which symbolizes "God" or Echad, as in, "Hear, O Israel, the Yahweh is our God; Yahweh is Echad (One)."

Another crucial (and limiting) feature of the Tikkun HaKlali is that it must be recited in Hebrew because of the theurgic, or "magical," properties of that language. As said in Sepher Yetzirah, for example:

"Twenty-two foundation letters: He ordained them, He hewed them, He combined them, He weighed them, He interchanged them. And He created with them the whole creation and everything to be created in the future." (Sepher Yetzirah 2:2)

And Rabbi J. Immanuel Schochet writes:

"Hebrew letters and words do not follow upon physical reality; they precede it. They are the empirical manifestations of an a priori language constituting the inherent spiritual ideas or forms which are at the root of created reality. Hebrew words or names express the very nature and reality of what they represent. Hebrew letters are the means through which physical reality comes into being and manifestation." (In the Forward to The Spice of Torah - Gematria, by Gutman G. Locks, Judaica Press, 1985, p. ix)

For these reasons, Greenbaum writes of the Tikkun HaKlali:

"The Hebrew word for Psalms, Tehilim, has the numerical value of 485, which is equivalent to that of Lilith, the name of the [female] evil spirit appointed over the kelipah [evil husk] which captured the [holy] seed. While reciting the psalms, one should keep in mind that the word Tehilim, numerically 485, corresponds to the two divine names El and Elohim. It is these two names which have the power to release the seed from the kelipah...[because they refer to chesed and gevurah -- the Right and Left Sides of God -- respectively.]" (Rabbi Nachman's Tikkun, p. 33)

From this we see what might be called the "root power" of Rebbe Nachman's Tikkun HaKlali, that is: In reciting its ten psalms the Kabbalist breaks the power of the negative Left Side (i.e., Elohim) over the positive Right (i.e., El) by "raising Lilith from the dust," thereby releasing the holy seed, which she holds captive, from her grasp and allowing it to return to God, so that He and His name may again be One and the world redeemed. (Zechariah 14:9)


PERMUTATIONS OF THE KATZAR TIKKUNIM

This unique power of the Hebrew language -- the manna, or spiritual "charge" said to be contained in each of its letters -- becomes like the potential energy in a coiled spring when it is "compressed" -- in our case by metaphysical rather than by physical pressure. It was to potentiate this "root power," this "manna," of Rebbe Nachman's Tikkun HaKlali that I have, over the years, developed by Kabbalistic permutations what I call the Katzar Tikkunim, or "Compressed Spiritual Rectifications" in which Nachman's ten Hebrew psalms are metaphysically compacted into ever-fewer Hebrew letters and words, thus exponentially increasing the manna released by reciting them. This was done in two passes, or permutations, the first of which was as follows. (See Appendix for the actual mathematical results of stage one.)

  1. From each of the ten Psalms of Tikkun HaKlali, we took the first Hebrew letter of the second line, and the last Hebrew letter of the last line -- thus creating ten pairs of Hebrew letters.
  2. We then calculated the Gematria for each of those ten pairs of Hebrew letters, using the standard Kabbalistic values.
  3. To further "compress" the Psalms, we reduced the ten pairs of Gematriot into five.
  4. And finally, we found the exact Hebrew word that corresponded to each of those five numerical values.
By using these permutations, we literally "compressed" the 164 lines and 1,600 words of the ten Psalms of Rebbe Nachman's Tikkun HaKlali into five Hebrew words which, according to Kabbalistic belief, not only "contain" the full theurgic power of the originals, but actually increases it. These are, from right to left:


ailim

hushev

Na'amah

ha'eved

Hoo


which, translated into English, literally mean:

"She, the servant Na'amah, has been restored [by] ascending."

I will discuss the hermeneutic meaning of these five words, and the mystical thought they express, in the last section of my lecture. At this point, however, I want to describe our second permutation. In it, we even further compressed this five-word compression of Rebbe Nachman's Tikkun HaKlali by applying to it the Kabbalistic methods of Atbash and Gematria. That is, in Atbash we took the first Hebrew letter of each word in our five-word reduction, which resulted in, from right to left:

and then, from these five Hebrew letters, we computed three special Gematriot and found the Hebrew word associated with each of them. Thus, what began as a 1600-letter prayer of 10 psalms, and was compressed to a 19-letter sentence of five Hebrew words, was now compressed even further into only five Hebrew letters -- each having a numeric, as well as alphabetic identity forming three levels of Gematriot:

  • 1st Level Gematria = Heh (5) + Heh (5) + Nun (50) + Heh (5) + Ayin (70) = 135
  • 2nd Level Gematria = Sum of the Letters (135) + Number of Letters (5) = 140
  • 3rd Level Gematria = 2nd Level Gematria (140) + 1 = 141
In other words, the first-level Gematria consisted of the sum of the five Hebrew letters (i.e., 135): the second-level Gematria was that sum, plus the number of letters contributing to it (i.e., 135 + 5 = 140); and finally, the third-level Gematria was obtained, following Kabbalistic protocol, by adding the 1 to 140, for a total of 141. Most importantly, each of these three Gematriot was associated with a specific Hebrew word, as follows:

  • 135 = (Ha-Kol) = "The voice"
  • 140 = (Mayal) = "from above"
  • 141 = (Motzayi) = "finds me"


and this three-word Hebrew sentence -- Ha-kol mayal motzayi -- when translated into English, literally means:

"The voice from above finds me!"

Now, it must be remembered that we ourselves did not set out to find these or any other particular series of Hebrew words in what we did; it was the Kabbalistic permutations themselves, and not our own preconceptions, that ultimately formed them. Moreover, the second of the two Katzar Tikkunim we arrived at -- "The voice from above finds me!" -- is even more impressive when we consider what Rebbe Nachman of Breslov promised to anyone who recited his full Tikkun HaKlali:

"When my days are ended and I leave this world, I will intercede for anyone who recites these Ten Psalms....I will span the length and breadth of creation for him. [I will reach down from heaven and] by his forelocks I will pull him out of Gehennom!" (trans. by Avraham Greenbaum, Rabbi Nachman's Tikkun, Breslov Research Institute, 1984, p. 42)

Indeed, "The voice from above" -- that is, the soul of Rebbe Nachman of Breslov -- will "find" anyone who recites not only his Tikkun HaKlali but, perhaps even more so, our own two Katzar Tikkunim.


HERMENEUTICS OF THE KATZAR TIKKUNIM

Through the Kabbalistic methods described in the preceding sections, we metaphysically condensed (and, therefore, exponentially increased the theurgic power of) the 146 lines and 1600 words of the ten psalms of Rebbe Nachman of Breslov's Tikkun HaKlali into two orders of permutation. The first consisted of the five-word, 19-letter Hebrew sentence which reads, as we see above, Hoo ha-eved Na'amah hushav ailim ("She, the servant Na'amah, has been restored [by] ascending"); and the second, which is a further metaphysical condensation of the first, resulted in HaKol mayal motzai ("The Voice from above finds me") both of which, when combined, form what we call our Katzar Tikkunim.

Now, before going any further, I must emphasize, as I have before, that these two Hebrew "mantras" arose entirely out of the Kabbalistic methods by which they were derived. That is, we did not set out to find them, or any other combinations of Hebrew letters and words in particular, but allowed the permutations themselves to extract from the original 164 lines and 1600 words of Tikkun HaKlali whatever they would. The fact that each of the "mantras" that resulted forms a complete thought -- and a thought, as we shall see, that is directly related to the underlying mysteries of the original Tikkun HaKlali from which they were condensed -- is itself remarkable and an illustration of so-called "applied," or theurgic Kabbalah at work. That being said, we turn now to the hidden meanings contained in each of these permutations, as they relate to both Rebbe Nachman's and our own formulations of Tikkun, or "Spiritual Rectification," in general.


First Order Permutation: "She, the Servant Na'amah, Has Been Restored [by] Ascending"

Underlying Rebbe Nachman of Breslov's fundamental notion of Tikkun -- even as expressed by him in the ten psalms he chose for the Tikkun HaKlali -- is his well-known teaching, quoted here from memory:

"It is the obligation of each person in Israel to raise up the Fallen Bride from the dust into which She has fallen." (For example, see Rabbi Nachman's Wisdom by his disciple, Rabbi Nathan of Nemirov, as translated and annotated by Rabbi Aryeh Kaplan, Breslov Research Institute, 1973)

In light of which, we find it remarkable that the first permutation we performed on his Tikkun HaKlali resulted completely unintentionally, I might add -- in the five Hebrew words which literally mean, "She, the servant Na'amah, has been restored [by] ascending." It will be recalled that Na'amah, the wife of Noah, was the sister of Tubal-Cain, and therefore a direct descendant of the cursed Cain who was, himself, the son of the Serpent Nachash and not Adam; according to the Zohar:

"Two beings [the Serpent and Adam] had intercourse with Eve, and she conceived from both and bore two children, Cain and Abel. Each followed one of the male parents....On the side of Cain are all the haunts of the evil species from which come evil spirits and demons and necromancers....The right kind was not produced until Seth came [130 years after Adam and Eve left the presence of the Serpent], who is the first ancestor of all the Generations of the Righteous." (Zohar 1:36b)

Consequently, according to this Jewish Oral Scripture (which we have discussed elsewhere in great detail) Noah was a pure descendant of Adam, through Seth, but his wife Na'amah was a contaminated descendant of the Serpent Nachash, through Cain. Thus she represents the "Fallen Bride" who must be redeemed "from the dust" into which she has "fallen" and raised back up to her Holy Groom -- which is the Holy One, Blessed be He, in the guise of Sefirah Tiferet -- in order to restore Ayn Sof to its pre-creational state of unity between the Left (i.e., "female") and Right (i.e., "male") sides of the Supernal Form -- or what is commonly called the "Ten Sefirot." Thus, the first-order, Kabbalistic permutation of Nachman's Tikkun HaKlali results in a theurgic formula which, when recited in Hebrew and with the proper Kavannah ("mystical intention"), literally redeems the Fallen Bride and raises Her back up to Her male counterpart, Sefirah Tiferet (also called Zeir Anpin, or the "Smaller Face"), thereby restoring the unity of God.


Second Order Permutation: "The Voice From Above Finds Me"

Theurgy in Jewish Kabbalah has two purposes, neither of which is to gain power over others or even the natural world. These are, first, to gain personal "enlightenment," but even more importantly, to do the work of "Repairing the Face of God." Rabbi Moshe Chaim Luzzatto, in his great redaction of Jewish Oral Scripture, Derech HaShem ("The Way of God"), puts it this way:

"God desired, however, that there should be a [theurgic] way for man to free himself from the physical restrictions [of the natural world]. In this manner, he would then be able [through the use of theurgy] to attain things as a result of spiritual rules rather than those of physical law. He would thus be able to attain enlightenment and a perception of the spiritual....In attaining this, man would also be able to better elevate all existence to its preferred good state [of unity]. He would be able to accomplish this both below and on high, both in the Roots and in the Branches." (Derech HaShem 3:2:3-5)

In other words, the goal of "enlightenment" is not merely my personal betterment -- it does not stop at my own redemption -- but comes, when it does, in order to accomplish the greater work of redeeming God by "elevating all existence" to its preferred state of unity and wholeness. As Martin Buber wrote:

"We have heard that everyone should search his own heart, choose his particular way, bring about the unity of his being, begin with himself; and now we are told that man should forget himself. But, if we examine this injunction more closely, we find that it is not only consistent with the others but fits into the whole as a necessary link, as a necessary stage, in its particular place. One need only ask one question: 'What for?' What am I to choose my particular way for? What am I to unify my being for? The reply is: Not for my own sake. This is why the previous injunction was: to begin with oneself. To begin with oneself, but not to end with oneself; to start from oneself, but not to aim at oneself; to comprehend oneself, but not to be preoccupied with oneself....Judaism regards each man's soul as a serving member of God's creation which, by man's work, is to become the Kingdom of God; thus no soul has its object in itself, in its own salvation. True, each is to know itself, purify itself, perfect itself, but not for its own sake -- neither for the sake of its temporal happiness nor for that of its eternal bliss -- but for the sake of the work [of Tikkun] which it is destined to perform upon the world." (Martin Buber, Hasidism and Modern Man, Horizon Press, 1958, pp. 162-163, 165-166)

Holding this thought, consider now Rebbe Nachman's "promise" to those who would recite his full Tikkun HaKlali:

"When my days are ended and I leave this world, I will intercede for anyone who....recites these Ten Psalms, and gives to charity....I will do everything in my power to save him and cleanse him; I will span the length and breadth of the Creation for him. By his forelocks I will [reach down and] pull him out of Gehennom!" (Quoted in Rabbi Nachman's Tikkun, by Avraham Greenbaum, Breslov Research Institute, 1984, p. 42)

So we see, in our permutations, the two levels of "enlightenment" Buber speaks of -- the highest level, the rectification of God, corresponding to our first-order permutation (i.e., "She, the servant Na'amah, is restored [by] ascending"), while the lower level, the "enlightenment" of man, corresponds to our second-order permutation (i.e., "The voice from above finds me").

Taken together, these two Hebrew "mantras" comprise our Shemot Shel Katzar Tikkunim ("Names of God from the Compressed Tikkunim") in which the first, HaKol mayal motzai, prepares the ground, as it were, for the second Hoo ha-eved Na'amah hushav ailim which, when chanted either vocally or mentally, contain and release the full spiritual power, the manna, of the ten Psalms in Rebbe Nachman of Breslov's Tikkun HaKlali and all that they and he promised.






BIOGRAPHICAL NOTES:
| Sabbatai Zevi | Jacob Frank | Reb Yakov Leib HaKohain |
| A Critical Re-Assessment of Sabbatai Zevi |
| Reb Yakov Leib HaKohain's Professions of a Holy Sinner |
AUDIO LECTURES ON KABBALAH BY REB YAKOV LEIB HAKOHAIN:
| The Zohar |
ESSENTIAL PRINCIPLES OF "YALHAKIAN" NEO-SABBATIAN KABBALAH:
| Knowing the Unknowable |
| A Brief Note on Enlightenment |
| A Neo-Sabbatian Discourse on the Son of God |
| A Primer of "Yalhakian" Neo-Sabbatian Kabbalah |
| Participating in the Continuing Incarnation of God |
| Sabbatai Zevi's 'God of the Faith' | Evolution of the Ego |
| Two Torahs of Kabbalah: Torah D'Atziluth & Torah D'Beriah |
| On the Limits of Antinomianism | The Transformation of God |
| Commentary on the 13th Century "Treatise on the Left Emanation" |
| A Selection of Neo-Sabbatian Quotations Culled from Various Sources |
KABBALISTIC WRITINGS OF REB YAKOV LEIB HAKOHAIN:
| Commentaries on Rabbi Azriel of Gerona's 12th Century Text, "Explanation of the Ten Sefirot" |
| Kabbalistic Genetics of the Holy Seed & Reclaiming the Lost Sheep of the House of Israel |
| A Commentary on the Book of Job | Kabbalah and the Interpretation of Dreams |
| To Die for the People: A Kabbalistic Reinterpretation of the Crucifixion of Jesus |
| The Shemot Shel Katzar Tikkunim: Revealing the Concealed Names of God |
| The Christian Myth of Melchizedek vs. Hereditary Jewish Priesthood |
| The Apocrypha of Jacob Frank | The Tikkun of Raising Animals |
| Appointment in Smyrna: A Neo-Sabbatian Odyssey |
| Sabbatai Zevi and the Mystery of the Red Heifer |
| The Kabbalah of the Hindu Mantra "OM" |
| The Mystery of the Middle Column |
| The Hidden Structures of Water |
| Exegesis on the Rod of Aaron |
| Book of Silence |
ROADMAPS TO GOD:
| Ten Sefirot of Jewish Kabbalah | Sufi Lion of Bektashi Islam |
| Mandala of Tibetian Buddhism | Seven Chakras of Tantric Hinduism |
| Ox-Herding Pictures of Zen Buddhism | Rosarium Pictures of Christian Alchemy |
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