Beshurei Of The Vineyard Of Yavne

Another recent repeating dream detail is that of "bleachers". I didn't mention it before, but in the dream about The House On The Corner, right at the very end, as I was awaking, I had the "backvision" (I didn't really "see" it, but I "knew" it) of some "teenage guy" telling my "teenage daughter" (nukvah) under the "bleachers" that he had planned to make her his prisoner but her couldn't since she was already somebody else's prisoner. She stood there and resisted saying anything in response to his taunt.

"Bleachers" are rows of seats. I've read before about "sitting in rows"- of the vineyard [1]:

R. Simeon continues with a description of the situation of the kabbalists: "And they are at the edges (beshulei; or alternatively, beshurei - in the rows) of the vineyard." The expression "the edges of the vineyard" which has no parallel anywhere else, is somewhat obscure. I think the variant reading, "rows", is to be preferred. It alludes more clearly to the gathering at Yavne referred to in the Talmud as the "vineyard at Yavne"; as noted elsewhere in the Zohar; it was the situation described there, namely, that "in the future the Torah will be forgotten in Israel," which the Idra was meant to remedy, and it was, indeed, precisely because "they have violated Your Torah," and "the reapers of the field are few", that the need to convene the Idra arose. The phrase "the rows of the vineyard" would thus allude to the explanation offered to the rabbis as to why the meeting of the Sanhedrin at Yavne was called the "vineyard of Yavne": A 'vineyard': this is the Sanhedrin ... For when we say "the vineyard of Yavne," we do not mean that they sat in a vineyard, but rather the Sanhedrin is so-called because it is arranged in rows like a vineyard. [2]

A few observations:

In the first dream, my "daughter" is standing [3] under the beshurei. In the second dream, I am sitting [4] in the beshurei - like a member of the Sanhedrin (Beit Din HaGadol) might sit "in the beshurei".

Beshurei pertains to "in the rows", yet I started my "incarnating life" at the beshulei, "at the edges".

The Idra is convened because the Torah has been forgotten in Israel. But, I remember the pure "Torah of the womb".

The detail of a "school" is also a repetitive symbol in recent dreamwork (most notably here and here). Historical "Yavne" (יבנה) is the "school". Yavne is derived from the root בנה and the gate יב, where בנה means build, form, endow, children, son, daughter, product, structure; and יב can mean being firm, establish, and bring home.

Footnotes:

[1] Studies In The Zohar, Yehuda Liebes

[2] Cant. Rabba viii:11; PT Berakhot iv:1, 7d

[3] amidah; From Rambam's Moreh Nevuchim:

Standing (amidah) is an equivocal term. Sometimes it has the meaning to rise and stand. Thus: When he stood before pharaoh (Bereshit 41:46); Though Moses and Samuel stood (Yirmeyahu 15:1); And he stood by them (Bereshit 18:8). And sometimes it has the meaning: to abstain and desist. Thus: Because they stood still and answered no more (Iyov 32:16); And she left off (literally, stood) bearing (Bereshit 29:35). Elsewhere it has the meaning: to be stable and durable. Thus: That they may stand many days (Yirmeyahu 32:14); Then shalt thou be able to stand (Shemot 18:23, i.e., endure); His taste stood in him (Yirmeyahu 48:11, i.e., it was stable, durable and unchanged); His righteousness standeth forever (Tehilim 111:3, i.e., it is permanent and enduring); And his feet shall stand that day upon the Mount of Olives (Zecharyah 14:4, i.e., established).

Consequently, where my daughter "stood" under the bleachers, the concept of standing overtly carries the meaning "to abstain an desist", exhibiting the quality of enduring stability (hishtavut).

[4] yeshibah; From Rambam's Moreh Nevuchim:

Sitting (yeshibah). The first meaning given to this term in our language was that of being seated. Thus: Now Eli the priest sat upon a seat [1]. But in view of the fact that a sitting individual is in a state of the most perfect stability and steadiness [2], this term is used figuratively to denote all steady, stable, and changeless states [3]. Thus, when promising Jerusalem permanence and stability while she is in possession of the highest ranks, scripture says: She will rise and sit in her place [4]. And it also says: He maketh the barren woman to sit in her house [5]; which means that He makes her firm and steady [6]. In the latter sense it is said of G-d, may He be exalted: Thou, O L-rd, sitteth for all eternity [7, 8]; O Thou who sittest in the heaven [9]; He that sitteth in the heaven [10]. That is, the stable One [11] who undergoes no manner of change, neither a change in His essence – as He has no modes [12] besides His essence with respect to which He might change – nor a change in His relation to what is other than Himself – since, as shall be explained later, there does not exist a relation with respect to which He could change. (See link for references.)

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