Rabbi Shim'on of the Zohar speaks about the world to come and the mysteries that will be revealed in the time of Moshiach. These are deep mysteries all connected to the divine name and its complete unification.
Zohar 2:8a Rabbi Shim'on said, "El'azar, all of these matters you will find in the mystery of thirty-two paths with the Holy Name. Until these miracles arouse in the world the mystery of the Holy Name is incomplete and love is not aroused, as it is said: I adjure you, O daughters of Jerusalem, by gazelles (Song of Songs 2:7)--Tzvaoth gazelles; the King called Tsevaot, Hosts(The full verse reads I adjure you O daughters of Jerusalem by gazelles or by does of the field that you neither awaken nor arouse love until it (she) desires.)
The thirty-two paths are contained within the ten Sephiroth and the twenty two letters. These are the same paths by which the Holy Name was unified at the moment of the Sinai experience when there was a completion within conveying upon each one a sense of divine connection.
During the course of their travels in the wilderness Israel forgot and had to be reminded continuously by Moses of those paths and the mitzos that they contained.
After Moses the prophets did their part but because of sins and a general turning away even from the study of these things the name itself became separated meaning that the Shechinah or that which is the connecting lower influence no longer was attached to the heart or Tipheres of the upper influence.
What must occur in order to bring about that state of union known as Moshiach is a linking together of Shechinah and Tipheres in such a way that the Holy Name is completely restored. Now going a long ways towards that restoration is every deeper meaning that is contemplated within Torah. Specifically those meanings associated with the Divine Name.
In order to restore the letters of the Divine Name we first must remember their significance. Each of the letters of YHVH symbolize collectively the ten sefiroth.
Beginning with Yod is the primordial point of Chokmah while its upper stroke denotes Keter. The first Heh which in Hebrew lends itself to the feminine aspect symbolizes Binah or the Divine Mother. The Vav with a numerical value of six relates to Tipheres and the five Sephiros from Chesed to Yesod also called the subset Zeir Anpin. The second Heh is the Shechinah. Following the age of Moshiach all of these letters will assume their rightful place.
The connection between the lower expressed will called Shechinah cannot be active completely without the upper expression of will called Tipheres which is what the verse above from Song of Songs is saying about do not arouse love until she desires. The circuit must be complete both above and below. Within Consciousness this takes place in the following way:
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What you are thinking about is not nearly as important as the way you are thinking about it. In others words how do you feel about what you are thinking? The verse from Song of Songs above gives us a hint. We make the connection between initiation and expression via the arousal of love and yet this arousal is reserved for Holy thoughts meaning there must be the context of connection in order for us to generate these feelings of love. Therefore love becomes the carrier wave for all Holy thoughts. B"H
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