Torah Of Chesed, Neshamah. The Hebrew word ishah (אישה), meaning woman, is thought to be derived from the root word anash (אנש), meaning to "cause weakness". However, the neshamah of ishah may come into revelation and expression through the root חשה, meaning "quiet" and/or "refrain from expression or movement".
Supporting this is the consideration that the word חשאי (derived from the root חשה) means "silently" and contains the letters of the word ishah, except that the ה of ishah is a ח in the word "silently". Thus, ishah describes a situation where a "once silent woman" (unable to express Torah) becomes opened (ה <- ח) to expressing it dimly through the lower hey of malchut, without the upper hey of binah (expressive "secret" understanding). This transformation of woman is enabled through a man's mitzvah of brit milah, circumcision of the flesh, being credited to the account of his true bashert. Torah Of Life, Chayah. Yet evolving from there comes itta (אתתא), the chayah of isha. Itta, a word also meaning woman, is derived from Aramaic. Itta describes a unique situation, one where a woman can express the secret mysteries of Torah: from ת <- א and from א <- ת , from keter to malchut (Ekyeh) and from malchut to keter (Asher Ekyeh), with both the attribute of mercy (ת <- א) and the attribute of justice (א <- ת). This evolution includes and encompasses all the mitzvot of Torah, both the positive mitzvot (ת <- א) and the negative mitzvot (א <- ת) into one mitzvah equal to all the mitzvot (ner Hashem nishmat adamah). This is the Torah of Life through which all the souls of Israel are interconnected. The sanctified avodah of itta connects the Torah of Chesed with the Torah of Truth through the Torah of Life.
Torah Of Truth, Yechidah. Avodah performed bitul bimtzuit mamash fully draws out the itta transformation through a woman's mitzvot of challah, niddah and hadlikat nerot (ChaNaH). These mitzvot pertain to the circumcisions of the lips, ears and heart and ultimately complete the unification of the Torah of Chesed, the Torah of Life and the Torah of Truth to redeem the Divine Spark of yechidah into action and into the world of assiyah. This is the revelation of the Light of Torah and "shines from the good mouth" of the faithful one made in the Divine Image.
Torah Temimah, Tafsaret. The redemption of the Divine Spark, the unification within Torah, and revelation of the Light of Torah is represented by the three tagim on each ט of tafsaret, טפסרט, the vessel of emunah (the unifying spark of Moshe in every Jewish soul).
Tafsaret is a rare kind of Hebrew scribe with roots clear through into Sumerian mystery. From the language of ancient Sumer, סר means "write". טף means "board". The Hebrew verb root סרט carries the meanings of "script", "a tool for designing" and "marking". Tafsaret contains within its letters the letters of the root (ספר) of sofer (סופר, scribe). Yet tafsaret also contains two letters ט in addition to the letters which comprise the root word (ספר). These two letters ט have a combined gematria of 18 (חי) - where הי refers redemptively to chayah and yechidah. These encompassing and unifying soul levels thereby impart "unifying life" into the scribal writing of tafsaret.
With a gematria of 358 tafsaret is the rectification of the attribute of judgment and of the nachash, the primordial snake. The unrectified nachash is the source of deceiving grace, the fear of insanity, the inability to discern truth, and blemishes of the sexual impulse.
Unification, Ekyeh asher Ekyeh. The Good of Torah is revealed through the unification of mercy (ת <- א) and justice (א <- ת) through itta. Raised together "above the wood", these attributes are transformed into the unified essential attributes of truth and favor. This is the secret of the akeidah. Truth and favor are the primary consciousnesses of the Written Torah and the Oral Torah, respectively. Thus, the Written Torah and the Oral Torah are unified to reveal truth and favor through the the holy letters of all that will be, will be (א <- ת and א <- ת). Ekyeh asher Ekyeh. A woman with a name.
We can now better understand ishah to represent woman in a generic sense, as a woman without a name, and a woman without a deep sense of her own personal story. In contradistinction to ishah, itta represents a woman with a deep unique true sense of her own personal story, a woman who has expressively claimed her deepest unique true identity and destiny - her unique name. Itta is a woman who has awakened to essential personhood and writes in her own name. ליאורה חנה אלישבע צברה בת אהוביה ואדר
This is the feminine path of a sacred scribe, טפסרט, the evolution of woman and contains the secret to actualizing Echad.
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