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MS Vatican, ebr. 456, fol. 3b

Jewish Mysticism
These names illustrate and attest to the essence of his divinity, his being, his unity, and the simple essence that is God, blessed be he, for through them and their commentaries the thought of the believer is perfected to ascend to the limit of faith from above to below and from below to above in order to unite the sefirot in ’ein sof and ’ein sof in the ten sefirot. Thus it is the limit of the believer to ascend to unify [the potencies] from keter ‘elyon to ‘atarah and from ‘atarah to keter ‘elyon, for there are the lights, paths, and springs … that come from faith to faith and from there to the faith of the physical heart which is in its pattern. … And what we said from ‘atarah to keter ‘elyon, that is, the ascents and descents of thought that rises from ‘atarah to keter ‘elyon as in the secret of “and angels of God were going up and down on it” (Gen. 28-12). Through this thought is the perfect unity and the perfect faith to ascend to his limit and to descend to his limit.

Translated by Elliot Wolfson in “Megillat ‘Emet we-‘Emunah- Contemplative Visualization and Mystical Unknowing,” Kabbalah- A Journal for the Study of Jewish Mystical Texts 5 (2000)- 55-110.

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