Forty-Nine Gates of G-d's Virtuous Power

By Rabbi Dr. Walter Oakley

In 'Forty-Nine Gates of G-d's Virtuous Power,' delve into the mystical world of Kabbalah-an ancient Jewish tradition revealing Divine secrets. Explore Sefirot, Divine Emanations channeling Eternal G-d's energy, shaping our cosmos, and guiding spirituality. Rooted in Mesorah's sacred mentor-student transfe

• Language: English
• Publisher: KDP Publishers
• Release date: Nov 1, 2023
• ISBN: 9798869314925

Book preview

Dedication

To Mom, Myrtle Marie Oakley

Myrtle Oakley was married to Walter Oakley Sr. for thirty-nine years before his passing. She passed away on the morning of September 18th at about 4:00 AM after 85 years. She passed just after the publication of Emanations of G-d’s Virtuous Power. She was the mother of seven children of which I am the eldest. Our lives followed many adventures in spirituality. This spirituality was the result of her incessant prayer life. While she may not have been the perfect model of a mother, she was our mother, and our spiritual lives are a result of that prayer life. For this greatest of gifts, we are truly appreciative. She began to teach me about G-d at the age of six years old. The G-d she revealed to me I fell in love with. This set the stage for my life drama and course of spirituality.

Mother, I tried to be a good son. Forgive me for my failures.

In some minute way, her spirit is imprinted on the pages of this book.

I love you, Mom! Enjoy your new Life!

To my brothers and sisters, Debbie, Jerry, Arleen, Justin, Dayl, and Cline.

As the oldest son I was told at an early age that it was my responsibility to look out for you and be a guardian angel to you by our mother. I know that I was difficult at times for this, and I am sorry. In my defense, I loved you all and wanted the very best for you. I know at times I overstepped my bounds and again I’m sorry. When it was all said and done, we were a family, and we grew up together. We had some real adventures in life. We have all said if we wrote a book about life, we would have to sell it as fiction because no one would believe it.

I tried to be a good brother, forgive me for my failures. Thank you for being my brother, sister, and friend.

I stepped into ministry early in life as is the way of the firstborn. I pray with my entire being that I helped you in some small way find a path towards G-d.

I love you all!

Acknowledgment

To my students. While I say my students it would be better said to the true students of G-ds So’odic Pnimiyus HaTorah. This encompasses the deepest depths of study. This is also defined as Pnimiyus HaTorah. The students who study the depths of the Torah and authentic Judeo - Spirituality, looking for the secrets of G-d.

Thank you for your ears and minds.

Contents

Dedication

Acknowledgment

Opening Remarks

Preface

Introduction

Proximity To The Light.

The Task of Kabbalah is often Called

the work of Unification.

The Nachash

Yichid Shalitah

The Eternal G-d in a Celestial Beit Din

So’odic pnimiyus HaTorah

Torah Intoxication

The Sefirot are seen in Shemot – Exodus 20:18

Reaching for the Stars

Ana B’Koach

Ana B’Koach

Days of the Week

The Seven Sefirot of Construction and the Names of G-d

The Lower Seven

Chesed The First Of Seven

Definition of Love

How does one express his love for G-d?

The Moment Of Unrestrained Chesed

The Olam HaBa NOW!

Unlimited Chesed

Gadol – Chesed the greater Path

Chesed and the Lover of the Soul

Chesed is a Reciprocal Power

Meditative Technique

Gevurah

Gevurah, the daughter of Binah

Spiritual Gevurah:

Gevurah is Invisibility:

Gevurah and Chesed

Meditative Technique

Tiferet

Tiferet’s Cosmic Role

Synthesis of Holiness

Tiferet In Abuse

Interconnections

The Holy Union

Tiferet And Ratzon

Tiferet’s Wife, The Shechinah

Tiferet, The Light Of Truth And Harmony

Tiferet And Din

Tiferet And The Zohar

From The Zohar’s Glossary

Meditative Technique For Tiferet

Netzach

General Overview

Persistence, Determination, Motivation

Ocular Possession

Commitment to Excellence

The Zohar And Netzach

Harmony And Balance

Influence On Emotions

Manifestation Of Creative Energy

Netzach Meditation

Hod

Hod’s General Spiritual Characteristics

General Overview

The Spiritual Nuances And Spiritual Applications Of Hod

The Zohar And Hod

Hod And Chesed (Lovingkindness)

Hod’s Meditation

Yesod

Yesod’s General Spiritual Characteristics

Spiritual Qualities of Yesod

Yesod’s Interconnectedness With The Upper Sefirot

Keter (Crown), Hokhmah (Wisdom), Binah Understanding), And Da’at (Knowledge)

Practical Applications

Yesod And Messiah

Yesod Meditation

Malchut

Malchut’s General Spiritual Characteristics

General Overview

Spiritual Application In Malchut

Malchut And Tikkun Olam

Tikkun Olam By G-dly Agents, Sh’liachim

Yichid Shalitah

The Absolute Unity and singularity of G-d, the only ruler.

Malchut Meditation

In Review

Understanding The Forty-Nine Gates

Counting the Omer

Week One - Chesed, Lovingkindness — Benevolence

Day 1 Chesed of Chesed

Day 2 Gevurah of Chesed

Day 3 Tiferet of Chesed

Day 4 Netzach of Chesed

Day 5 Hod of Chesed

Day 6 Yesod of Chesed

Day 7 Malchut of Chesed

Week Two – Gevurah, Justice, Discipline Restraint, and Awe

Day 8 Chesed of Gevurah

Day 9 Gevurah of Gevurah

Day 10 Tiferet of Gevurah

Day 11 Netzach of Gevurah

Day 12 Hod of Gevurah

Day 13 Yesod of Gevurah

Day 14 Malchut of Gevurah

Week Three – Tiferet, Harmony Beauty, and Compassion

Day 16 Gevurah of Tiferet

Day 17 Tiferet of Tiferet

Day 18 Netzach of Tiferet

Day 19 Hod of Tiferet

Day 20 Yesod of Tiferet

Day 21 Malchut of Tiferet

Week Four – Netzach, Endurance, Fortitude, Ambition

Day 22 Chesed of Netzach

Day 23 Gevurah of Netzach

Day 24 Tiferet of Netzach

Day 25 Netzach of Netzach

Day 26 Hod of Netzach

Day 27 Yesod of Netzach

Day 28 Malchut of Netzach

Malchut — nobility, sovereignty, leadership

Malchut symbolizes - Nobility, Sovereignty, and Leadership

Netzach, on the other hand, symbolizes - Endurance in Eternity.

The Union of Malchut and Netzach

Seeking the DEEP Mystery of the Divine Ratson - Will

Embracing the Eternal Dimension

Embodying Leadership with Purpose

Surrendering to the Divine Will

Nobility

Spiritual Sovereignty

Spiritual Leadership

Week Five – Hod, The Week of Learning Humility and Excellence.

Day 29 Chesed of Humility

Chesed's Sovereignty and Spiritual Guidance

Chesed's Interaction with Hod - Humility and Splendor

Day 30 Gevurah of Humility

Day 31 Tiferet in Hod

Day 32 Netzach of Hod

Day 33 Hod of Hod

Humility in Humility

Day 34 Yesod of Hod

Day 35 Malchut of Hod

Malchut – Hod and ascension.

Week Six – Yesod, Bonding and Foundation, and Divine Fusing

Day 36 Chesed of Yesod

Day 37 Gevurah of Yesod

Day 38 Tiferet of Yesod

Day 39 Netzach of Yesod

Day 40 Hod of Yesod

Day 41 Yesod of Yesod

Day 42 Malchut of Yesod

Week Seven – Malchut, Nobility, Sovereignty, Leadership

Day 43 Chesed of Malchut

Day 44 Gevurah of Malchut

Day 45 Tiferet of Malchut

Day 46 Netzach of Malchut

Day 47 Hod of Malchut

Day 48 Yesod and Malchut

Day 49 Malchut of Malchut

Summary

About the Author

Opening Remarks

דברי הפתיחה

B’resheet 1:1

With R’esheet G-d created...

Zechariah 3:8-9

For behold, I am bringing forth My Servant the BRANCH.[1]

9  For behold, the stone

That I have laid before Joshua:

Upon the stone are seven eyes.

Behold, I will engrave its inscription,’

Says the LORD of hosts,

‘And I will remove the iniquity of that land in one day.[2]

Psalm 136

Thanksgiving to G-d for His Enduring Mercy

¹ Oh, give thanks to the Lord, for He is good!

For His mercy endures forever.

² Oh, give thanks to the God of Gods!

For His mercy endures forever.

³ Oh, give thanks to the Lord of lords!

For His mercy endures forever:

⁴ To Him who alone does great wonders,

For His mercy endures forever;

⁵ To Him who by wisdom made the heavens,

For His mercy endures forever;

⁶ To Him who laid out the earth above the waters,

For His mercy endures forever;

⁷ To Him who made great lights,

For His mercy endures forever—

⁸ The sun to rule by day,

For His mercy endures forever;

⁹ The moon and stars to rule by night,

For His mercy endures forever.

¹⁰ To Him who struck Egypt in their firstborn,

For His mercy endures forever;

¹¹ And brought out Israel from among them,

For His mercy endures forever;

¹² With a strong hand and with an outstretched arm,

For His mercy endures forever;

¹³ To Him who divided the Red Sea in two,

For His mercy endures forever;

¹⁴ And made Israel pass through the midst of it,

For His mercy endures forever;

¹⁵ But overthrew Pharaoh and his army in the Red Sea,

For His mercy endures forever;

¹⁶ To Him who led His people through the wilderness,

For His mercy endures forever;

¹⁷ To Him who struck down great kings,

For His mercy endures forever;

¹⁸ And slew famous kings,

For His mercy endures forever—

¹⁹ Sihon king of the Amorites,

For His mercy endures forever;

²⁰ And Og king of Bashan,

For His mercy endures forever—

²¹ And gave their land as a heritage,

For His mercy endures forever;

²² A heritage to Israel His servant,

For His mercy endures forever.

²³ Who remembered us in our lowly state,

For His mercy endures forever;

²⁴ And rescued us from our enemies,

For His mercy endures forever;

²⁵ Who gives food to all flesh,

For His mercy endures forever.

²⁶ Oh, give thanks to the G-d of heaven!

For His mercy endures forever.

Preface

Forty-Nine Gates of G-d’s Virtuous Power.

In our book Emanations of G-d’s Virtuous Power we dealt with the initial triad of Hokhmah, Binah, and Da’at, (Wisdom, Understanding, and Knowledge). We now turn our attention to the lower Face or the Seven Lower Sefirot. These are called by different titles on different platforms. These lower Seven Sefirot are more commonly used in various ways. In the Forty-Nine Gates of G-d’s Virtuous Power, we give a brief overview of these Sefirot before tackling the job of dealing with the Forty-Nine gates of Spirituality achieved through the interconnections of these Sefirot. There are many publications with brief descriptions of these interactions. However, what we have attempted is to make a thorough commentary on these interactions and combinations. In looking at these interactions we will learn the Forty-Nine Gates of Spirituality. Thus, we begin at the first level of Chesed with Chesed (lovingkindness with lovingkindness). This would be the ideal world of basking in the unrestrained world of G-d’s Love. However, this is reserved for us in the future. One of the vitally important reasons this work is necessary is the view it presents of each of the Forty-Nine levels of spirituality developed over a Forty-Nine-day period of Seven Weeks. These weeks are called the Counting of the Omer (Lev 23:9-21). In other words, this is counting our way to perfection. Yet, what can be seen is forty-nine spiritual personalities which can be expressions of ourselves and levels of spiritual growth. Regardless, if we look deeply, we will see ourselves where we are and where we can go. We may also see these characteristics in others that we know and seek to emulate. In this book, our aim is to illuminate the path toward the Virtuous Power ordained by G-d for His people. As was said in the Preface for Emanations of G-d’s Virtuous Power we intended to open the eyes of the reader to potential power that has been overlooked by others for healing the Last, Least, Lost, the Little, and the Dead. At present, I am writing the third book in this series that deals with all the definitions and mechanics of the first two books. Titled Virtuous Emanations of the Human Spirit, dealing with Spiritual Mechanics of the Human Spirit. It seeks to fill in the gaps and explain the mechanics in a more understandable way starting with layman terms and then progressing towards the deeper vocabulary. It also deals with cliches that are archaic and need modern definitions.

What we should know is that each of us has the power to change our world. When we come to the awareness of this resident power, we will begin to address negativity in our realm of influence. Being created in the Divine Image gives us the decided ability to change not only our world but the course of the Cosmos.

In this book, we are introduced to Chesed, (Mercy), Gevurah (Strength and discipline), Tiferet (Beauty and balance), Netzach (Victory), Hod (the Weight of Glory), Yesod (the foundations of righteousness i.e., being a Tsaddiq) and Malchut (The Kingdom) and place of materialization.

Here we seek to learn their secrets and the power resident within each of them.  Here in the book The Forty-Nine Gates of G-d’s Virtuous Power, we address the forty-nine Gates to spiritual perfection as is laid out in the Counting of the Omer between Passover (Pesach) and Pentecost (Shavuot). On the day of Shavuot (Pentecost), we stand equipped for any situation with the full gambit of G-d’s Virtuous Power. This is a revelation of our spiritual character.

Introduction

The concept of the sefirot is derived from Ancient Jewish spiritual tradition handed down from Mentor to student. This transference (handing down) is called Mesorah, and the reception is called qabal – קבל (Kabal); its acceptance is called qabala – קבלה (Kabbalah). Thus, Kabbalah is the reception of ancient Jewish teachings from the mentors and guides who have taught about Zohar and deep spiritual paths towards unity with The Eternal G-d. According to these Jewish Spiritual teachings, the Sefirot are Divine Emanations of Power and spiritual qualities through which the Divine energy flows in cosmic unfoldment in this present world. In this book, we will first give an overview of each of the Lower Sefirot. Then we will discuss the 49 Gates – Sha’arim of G-d’s Virtuous Power. Furthermore, we should see the Sefirot as the "Adamic Pattern or Image of The Eternal G-d"[3][i] (tselem Elohim – Image of G-d). This pattern is also called "Adam Kadmon, the primordial man. Adam Kadmon is, therefore, the proto–Messiah and the Proto-man. While there are varied versions of the idea of Adam Kadmon," the celestial pattern stays the fundamental pattern for all things. Therefore, understanding this pattern and its mechanics becomes a vital subject if we are to work or make Tikkun in the Olam HaZeh – this present world and create a re-visioned Olamot HaBa. While most students think we are changing only the Olam HaZeh, we are also transforming the upper realms or Olamot. My use of spirituals and spirituality refers to the power that draws us closer to the Eternal G-d and His Divine Presence. We see this pattern can be seen in all characteristics of creation. There is a natural realm, the Olam HaZeh, and a heavenly spiritual realm(s). These two realms are ever dancing closer and closer to each other in a continuous upward spiritual spiral. The sefirot are typically depicted as a diagram called the Tree of Life, or the Tree of Wisdom, consisting of ten sefirot arranged in three columns.  The Tree of Life is also seen and known as the "Yichid Shalitah, The Unity of and singularity of G-d, which we will discuss below. The upper three sefirot refer to the celestial routine. The Yichid Shalitah also refers to the Ohr HaGanuz, the Light of Mashiach," which emanates from above the Crown (Keter) of all Sefirot, i.e., from the Ein Sof. The Lower Seven sefirot, also known as the "Zeir Anpin[ii] (the lower face), are associated with the earthly realm and represent various qualities and aspects of creation, still emulating the overall tselem Elohim" image of G-d resident in humanity. This is the proto pattern (tabnit[iii])[4]  known as a pattern used to picture spiritual realities in earthly patterns. The Adamic Pattern of Adam Kadmon is also the proto pattern for the human species. This pattern is the fundamental pattern for the human body but, more importantly, the Messianic proto pattern. Interestingly, it is also found in other species but without the spiritual consciousness of man created in G-d’s image. The Lower Sefirot deals with combinations of the Sevens reaching the high point of Forty-Nine Gates of G-d’s Virtuous Power and Forty-Nine levels of Spirituality. Each of the Sefirot and their permutations is available to humanity cloned from the proto-pattern of Adam Kadmon.

Proximity To The Light.

We should realize that the actions of the ethereal, spiritual entities in Divine service are unlike human actions. When a human being performs an action, the object acted upon acquires the intended form and, by necessity, loses its previous form and nature. Having been transformed, its previous state of existence no longer exists. This is not the case with the Sefirot and with everything that develops from them, for their previous mode of existence is not absent. They evolve from one mode of existence to another. For example, when the sefirot were once concealed within Keter, all of them were present there, and even after their emanation, they remain existent there. Keter does not lack and does not change. Therefore, it is with the emanation of the sefirot from Hokhmah and on and on. They transform themselves and multiply without end.

The lower seven sephirot are called Middot or measures, and they correspond to seven human emotions. The first is Chesed (kindness), the energy of unlimited, non-judgmental giving. The archetype of Chesed is the Patriarch Abraham, who was known as a lover of G-d and man and the epitome of giving hospitality to strangers. The second is Gevurah (strength), the opposite of Chesed. It is restraint, judgment, and the conscious measuring out of the Divine flow. The archetype of Gevurah is Yitzchaq – Isaac, the digger of wells, the only one of the three patriarchs who never left the Land of Israel. The third of the lower seven is Tiferet (beauty). It is on the middle line of the Tree of Life between the right side of Chesed and the left side of Gevurah. Tiferet blends these two energies and creates harmony between them. This ability to unite the opposites of light and dark, sound and silence, love and hate, and life and death is the way G-d makes balance in creation. The human prototype of Tiferet is Ya’aqob – Jacob, the symbol of truth.

Romans 5:1–11

Therefore, we (Jews) have been declared Tsadiqim by our faithful obedience, and we have peace with God through (the Mesorah) of our Master Yeshua HaMashiach. By our faithful obedience to the Mesorah, we have experienced (access) loving-kindness (Chesed) in which we stand, and we rejoice in the hope of the glory of God. And not only this, but we also rejoice in our trials, because we know that trials (Gevurah) produces patient (Tiferet) endurance, (Netzach) and patient endurance, proven character, (Hod), and proven character, hope (Yesod),  and hope does not disappoint, because the love of God has been poured out into our hearts through the Ruach HaKodesh (Malchut – Shekinah, Nefesh Yehudi) that was given to us. For while we were still helpless, yet at the proper time Messiah gave up his life for the ungodly (Gentiles). For rarely will someone give his life for a Tsaddiq (for on behalf of a good person possibly someone might even dare to give his life), but God demonstrates His own love for us, in that while we were still surrounded by sinners, Messiah came for us. Therefore, how much more, because we have been declared Tsadiqim now through his life as a Tsaddiq among the Tsadiqim, we will be delivered through him from the wrath which is to come upon the ungodly. For when we were their enemies (enemies to the Gentiles, Egypt), we were brought close to death, but we were reconciled as His (God’s) firstborn son (i.e., The Jewish people, the firstborn of God – Ex. 4:22). How much more, will we be reconciled through his (Messiah’s) exemplary life? And not only this, but also, we are rejoicing in God through our Master Yeshua HaMashiach, the agent of reconciliation.

The Task of Kabbalah is often Called

the work of Unification.

גילוי יחיד של אלוהים

The Revelation of the Only One G-d, or the revelation of G-d’s unity!

The Human Neshamah can also make connections with the Sefirot on various levels. While there are intricate details of these mechanics, one needs to be more aware of the possibilities than the mechanics themselves. While there are ladders for climbing the Neshamah, as an aspect of man that was created specifically for the Divine – Human interaction. This work does not ignore these mechanics in and of themselves. Rather, it projects the truth that G-d desires Divine – Human interaction. And secondly, He has made it possible. Therefore, the Neshamah can and does attach itself to Da’at and receive Chesed that has emanated directly from Hokhmah. Normally, this is considered pure, undiluted Chesed with all the seminal powers granted from Hokhmah. Nevertheless, because the Neshamah has attached itself to Da’at, it knows what is practical, possible, and illegal. It also knows that there must be limitations placed on Chesed and Gevurah and therefore brings that balance to the Neshamah. The association with Da’at being discussed follows the emanation flow of light from Hokhmah (seminal revelation) to Binah (restriction) and then through Da’at, balancing Hokhmah and Binah. This order brings symmetry and synthesis to the practical application of love and lovingkindness."

The significance of "Da’at Yechidah" (Knowledge of Divine Unity) is the core of creation and man’s expected revelation of The Eternal G-d. Adam’s first revelation of G-d was "Yichid Shalitah, The Absolute Unity and singularity of G-d the only ruler" (יחיד שולט) Aramaic – Shultna.[5] This is the view which all mankind should have of G-d. This further develops into the idea that there are no other gods but HaShem, The Eternal G-d. This thesis is found in D’barim – Deut 6:4.

שְׁמַע יִשְׂרָאֵל יְהוָה אֱלֹהֵינוּ יְהוָה אֶחָֽד

When questioned as to the Greatest Commandment, Yeshua replies, "The Shema." This means the greatest revelation of humanity is the singularity and sovereignty of G-d.[6]

The Nachash

[iv]

The action of the Nachash (Serpent in the Garden) was for the sake of temptation. G-d allowed this event for the sake of allowing the fidelity of Adam and Chavah (Eve)[v] to be tested. Yet why was the snake perceived as telling the truth? Why would Adam and Chavah follow the advice of the Nachash? Chavah’s first bite was taken with the intention of sharing with Adam. And some Scholars teach that she took a second bite solely for herself. This shows that individuality dominated her thoughts after the first bite of the forbidden fruit. What is at the root of the test and argument presented by the Nachash?

The Tree of Knowledge Good married to evil, i.e., confusion and chaos. According to Seder Eliyahu Rabbah 5, this tree is called the Tree of Death. Until Adam sinned, he ascended and aboded in supernal, radiant wisdom, never parting from the Tree of Life. Once he indulged in his desire to descend and know below, he was drawn toward them until he parted from the Tree of Life, knowing evil, abandoning good.[7]

Scholars also suggest that The Tree of Knowledge, Good married to evil, is the Tree of Doubt.

The "Yichid Shalitah" indicates the revelation that Adam had of G-d. His awareness was that G-d was the only ruler and or the solitary ruler, Yichid Shalitah, and there was no other. This begs the question again, what is at the root of the test and argument presented by the Nachash?

B’resheet – Genesis 3:1

Now the serpent (Nachash) was the shrewdest of all the wild beasts that the Lord God had made. He said to the woman, Did God really say: You cannot eat of any tree of the garden?[8]

The Nachash said to the woman, "אף (Af), Really... (ibid. 3:1).[9] Or we could reword and say, Did G-d really say that you couldn’t eat from any tree you desired?" Obviously, this is an interjection of doubt, as noted by the Zohar above. With the consumption of the fruit, the doubt will be sealed in the minds of both Adam and Chavah. 

Midrash Rabbah 19:4

He [the serpent] began speaking slander of his Creator, saying, ' Of this tree did He eat and then create the world; hence He orders you, you will not eat of it, so that you may not create other worlds, for every person hates his fellow craftsmen.’ R. Judah b. R. Simon said: He argued: ‘Whatever was created after its companion dominates it. Thus, heaven was created on the first day and the firmament on the second:[10] does it not bear its weight? The firmament was created on the second and herbs on the third: do they not interrupt its waters?[11] ⁶ Herbs were created on the third day and the luminaries on the fourth;[12] the luminaries on the fourth and the birds on the fifth.’ R. Judah b. R. Simon said: The ziz[13] is a clean bird,[14] and when it flies, it obscures the orb of the sun. ⁴ ' Now you were created after everything in order to rule over everything; make haste and eat before He creates other worlds which will rule over you.’ Hence it is written, And the woman saw that it was good, etc. (ib. III, 6): she saw [how plausible were] the words of the serpent.

... R’ Yehudah bar Simon said: Everything that was created after its fellow rules/shalit over its fellow . . . And Adam was created, after all, to rule over everything.[15]

Yichid Shalitah

Adam’s awareness of the "Yichid Shalitah should have been the only guard he needed. And while the Zohar and the Midrash elaborate on the mechanics, the end result is that man chose to accept the doubting words of the Nachash. Furthermore, the exchange, which may have seemed to be a trade up, was the fall