Strength & Weakness

ט"ז בסיון תשס"ז

In my previous entry, I discussed the phenomenon of psychosynthesis (of one's "angel" and "devil" personality aspects) as it specifically pertains to return re-integration of the thoughtforms we create through breathing life into our desires. Moreover, I suggested that the black panther dream I had this past Sunday was an example of successful psychosynthesis and re-integration. I also suggested that the spotted leopard attack in Israel may be an example of failure to integrate one's angel and devil personality aspects, and failure to re-integrate returning thoughtforms created with desire. Importantly, successful re-integration ultimately leads to wholeness in reality, while failure leads to unstable chaos in reality.

The truth of this whole concept is further supported in the upcoming parashah, Shlach.

Hashem spoke to Moshe, saying "send for yourselves men (shlach lecha anashim) ..." [Bamidbar 13:1-2]

In this pasuk (verse), the word used for "men" is "anashim" (אנשים). The word for one "man" is "ish" (איש), from the similarly spelled shoresh (3 letter root) איש meaning "one with proven character".

Interestingly, in Hebrew, "woman" (ishah אשה) generically is not from "man". While man is from the shoresh איש implying strength, woman is from the shoresh אנש which means to "be weak" or "be sick" (like the spotted leopard). In other words, woman (in a generic sense as opposed to an individuated sense) is from a root implying unproven character. The feminine plural of ishah is nashim (נשים), without the letter aleph (א) as in anashim (masculine plural, referring to both men and to a group of righteous people of any gender).

Consequently, we can now understand that in parashah Shlach Hashem spoke to Moshe regarding sending out a fetch constituted from breathing life into the desires of a number of individuals with proven character. Such a fetch would return in strength (as did my black panther), be re-integrated appropriately by those who gave it the breath of life (as I do by wearing black), and would result in eventual manifestation of the desire it was created to bring forth (as will one day my husband, my treasure be found).

In contrast to the black panther, the spotted leopard was weak and sickly, suggesting that the source of this fetch was likely a woman of unproven character. Given the revealed kavanah associated with this fetch (attacking those as they sleep in bed), it is not surprising that, upon return to it's source, it was rejected and not re-integrated into that individual's own personal physical existence. In the leopard attack, the man protected his family. Likewise, it is likely the woman who sent out the leopard fetch is being protected from the natural consequences of her ill will by her husband. Nevertheless, spiritual law teaches us that the fetch will eventually make it's way to back to it's source. The more fiercely it is rejected, the more fiercely it shall return.

Taking it all together, the failure of the spies sent out in Shlach was the failure of the fetch. In other words, they failed to receive and re-integrate the returning thoughtforms which were sent out to bring back the materialized desire focused into the fetch.

References:

How The Hebrew Language Grew, Edward Horowitz
Etymological Dictionary Of Biblical Hebrew, R' Matityahu Clark

Related Entry: Tafsaret, A Rare Kind Of Sacred Scribe
Related Label: evolution of woman

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Motzi Shem Ra

ט"ז באייר תשס"ז

Those who seek to assassinate the character and good name of other bloggers, like those (whoever they may be) who created the defamatory blog against Tikun Olam, are simply engaging in motzi shem ra.

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Witch Wars - For The Love Of Power

From Witchvox article Witch Wars - For The Love of Power by Fritz:

(The love of power.) Without a doubt, this is the key element of many a Witch War.

This type of leader wields a mighty athame over the local community and, of course, his/her own group of followers and fans. They have their own P.R. kit. It's free. Take one. You'll pay for everything else! A good measure as to whether a group is exhibiting "cult like behavior" can be found via The Advanced Bonewits' Cult Danger Evaluation Frame. A typical cult hierarchy is as follows.

The Leader: This "figure head" (usually self-proclaimed) builds up his/her "power base" and is ready to take on the world if and when they are questioned by the community. You're talking about their precious reputation here! No dissent allowed! His/her power source typically includes the following subservients.

The Inner Circle: Their mission is to serve and protect-the Leader, that is. The inner circle has everything to gain by keeping their leader's name in a favorable light. This is often a full time job. If He/She looks good, so do they. This can only increase their own power and worth in the group. Let's not forget that the inner circle members hope someday to be the next in line to lead or "carry on the agenda".

The Followers/Fans: The depth of any group is dependent on the numbers of its followers or fans. The fans are often proud of their affiliation with the group and happy just to be involved. They'll do anything just to be able to say that they met or know this leader personally. This group often exists to feed the ego of the Leader and his/her inner circle. They also provide a nice buffer zone in case things get "sticky".

Does a group like this believe that they are doing wrong? Almost NEVER! They would say they what they are doing is correct and for the good of all. This is the heart of the problem.

read full article at link above

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The Golem Watcher, A Wizard's Familiar

Researching defensive magick, I came across this about "familiars" in Mastering Witchcraft (Paul Huson) which sounds amazing like the magical golem of Jewish tradition.

There are several types of familiars, or magistelli, to give them their more correct title. Basically, there are three types of magistellus.

The third type, and to the individual witch (or wizard), most important type of magistellus is that of the magical servant. This may be a demonic entity who has been "bound" to some magical instrument such as a show stone or mirror, permanently or temporaily. It may also be an elemental creature formed by the combination of your witch (or wizard) power and some natural phenomenon. This type of magistellus becomes the protective spirit or Watcher, a magical guardian of the home. They take time to formulate, but really can prove to be of tremendous value. For unlike the general Earth spells which are effective to guard your home from general bad vibrations, to guard against out-and-out magical attack, a magistellus is ideal; it possesses a definite will of its own, the entire aim of which is to protect the house and those that dwell in it from all offensive sorcery. As such, it is really a magical type of vigilant robot, programmed solely to watch over the safety of the home. A sorcerer's watchdog, in fact.

Interestingly, in Jewish tradition, the term golem (a creature created "artifically" by magical means) is also used to describe newbies to the tradition and Torah study. In other words, ba'alei teshuvah and converts are often used as golems, magistelli and familiars are used. They are "simple" people, in terms of Torah scholarship, and are eagerly looking for acceptance into a community. Consequently, they can easily be used as watchdogs and to "bide the issue" as discussed in a previous entry on Craftwork Of A Jewitch regarding lost curses, where a wizard or witch uses the uniformed to absorb the "cost" of curses that misfire or fail to find the intended victim.

In my own way of thinking, a wizard or witch ought to be willing to take full responsibility for his or her magic. If he or she isn't willing to do this, then something is terribly wrong with the kavanah and/or magic of the wizard or witch, and clearly he or she suspects that the magic may have a cost that he or she is unwilling to pay.

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Authenticity & Integrity

Harry Maryles at Emes Ve-Emunah wrote regarding the halachot of yichud and the problem of alleged or real sexual misconduct in religious communities:

It would behoove all public figures, whether rabbinic or political, who consider themselves Frum and indeed even trumpet that fact, to live transparent lives and never seclude themselves with the objects of their desires.

I absolutely agree with this idea. And not just for public figures either. And not just regarding seclusion with members of the opposite sex. Living a "transparent" life is living a life of authenticity, where the warts of our personalities can clearly be seen. This kind of transparent authenticity may bring to light the fact that we are NOT ANGELS but indeed, flawed human beings, and while not necessarily flattering to the ego, it can lead us to REAL integrity.

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Hishtavut & Pirkei Avot 1:7

One who comes to purify herself, heaven helps her ... the Sages

On Ethics Of Our Fathers, from Evil Friend, Holy Foe:

Nitai the Arbelite would say: Distance yourself from a bad neighbor, and do not cleave to a wicked person. - Ethics of our Fathers, 1:7

On the surface, Nitai the Arbelite appears to be conveying a simple, if redundant, message: Stay away from bad people. In truth, however, a much deeper lesson is implicit in his words. In fact, a close examination of his phraseology yields an altogether different sentiment.

What is the difference between a "bad neighbor'' and a "wicked person''? And why must one go so far as to "distance oneself'' from the former, while, concerning the latter it is enough to avoid "cleaving'' to him?

A "bad neighbor'' means just that: not a bad person, but one whose proximity to yourself is detrimental to you. It may be that he is a righteous person, and that his path in life is, for him, most suitable and desirable; but if for you it is wrong and destructive, keep your distance.

On the other hand, a "wicked person'' is not necessarily a bad neighbor if he is not in the position to influence you. From him you need not, and must not, distance yourself: on the contrary, befriend him, draw him close and help him improve himself, all the while taking care not to cleave to him and emulate his ways.

In other words: The evil in another is never cause for your rejection of him---only your susceptibility to what is evil for you. On the contrary, the "wickedness'' of your fellow it is all the more a reason to become involved with him, and prevail upon him to cleave to the positive in yourself.

The keyword here is susceptibility. The keyphrase is susceptibility to what is evil for you.

Not everyone is a "blank slate" or a completely permeable membrane, able to be equally influenced by all "idea sets" without any discretionary power at all. We are naturally and easily influenced by that to which our souls align. This "natural influence" becomes more evident as we correct ourselves, and less evident when our emotions and mind are corrupted by error.

We can be unnaturally influenced and further corrupted by "that which is evil for us" through "bad" or "good" methods. In other words, we can be influenced toward accepting falsehood through both painful and pleasurable means. Two respective examples would be social rejection and social acceptance.

Against this, human beings are able to establish emotional and intellectual boundaries for themselves, which when fully developed, leads to acquisition of the quality of hishtavut (equanimity). In my understanding, hishtavut is that quality through which one allows herself to be selectively influenced by truth, despite the presence of both truth and untruth in the environment.

In other words, one with hishtavut is easily influenced by what is true, and with equal ease is able to reject the influence of untruth, whether it (untruth) is in a "good" or "bad" package. This is hishtavut. The emunah of one with hishtavut can stand up unshakable against the untruth in any environment.


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Eliyahu's Mantle

Shemot: A Study In Prophetic Ethics

I was enraptured by you. I came forth and rose up, because you know my name. Tehilim 91:14
כי בי חשק, ואפלטהו; אשגבהו, כי-ידע שמי

Hashem hu haElokim, Hashem hu haElokim. 1 Melachim 18:39
יי הוא האל הים , יי הוא האל הים

This is the enraptured exclamation of one who has discovered the intimate Holy light hidden within. A treasure of return.

The mission of G-D cannot be accomplished where honor is not shared between parents and children nor when the ethical mitzvah of honoring one's parents (and teachers) is neglected. Elishaba is one of my names and I do it. A Study In Prophetic Ethics.

~~~~~~~~~~

As an adult, when I first returned to Torah, I chose a hebrew name. As I have grown in Torah, walked the derekh and my netiv path, I've continued to recover my hebrew names. Through actualization of my purpose in creation, as described by my hebrew names, may it not only open up my soul to further discovery, but bring honor to both my parents and to the teachers who have brought me closer to Torah, and bestow creative light, lifeforce and energy upon all who know them.

This is my name, this is my remembrance, this is my hallel, and this is my decree, generation to generation:

ליאורה חנה אלישבע צברה בת אהוביה ואדר

Liorah Chanah Elishaba Tsabrah bat Ahuvyah v'Adar.

ליאורה

Liorah - My given english first name is Lori. But, I didn't just choose Liorah because of its similarity to my english name. I chose it because it means "light to me". In other words, the name Liorah brings down hashra'ah, the Holy immersive creative force of the Shechinah and Divine Omnipresence, through each of the 3 levels of Divine Lifeforce: ohr, chayut and koach to me. I chose to confirm the meaning/mission in the name Liorah, which is the hebrew equivalent to the name my parents gave me, Lori.

חנה

Chanah - My given english middle name is Ann and means favor/grace. Favor is an act of receiving (ohr, chayut, koach) for the reishit (7th) purpose of bestowing the same (ohr, chayut, koach) of that unleashed in Adar (the paradoxical permutation of the soulspark of Moshe into a soulspark of Mashiach) through my first hebrew name Liorah. This will to receive for the sake of giving called reishit transforms the bread of poverty (matzah) into challah, the bread of chelek la'olam haba, which satisfies Divine Purpose for one's creation in the first place - to make a portion of the World-To-Come. Challah begins with the letter chet (with a chatoteret to join One Name to 4 names, with love redeemed), as does the hebrew equivalent to Ann, which is the name Chanah. As Liorah ends with the letter hey and Chanah begins with chet, Chanah also ends with the letter hey. In this fact, between the heys of these two names (Liorah and Chanah), stands the solution to the riddle of the ritual of the parah adumah (from alef to tav), the secret of itta (from alef to tav and tav to alef), the mystery of Elisha's double portion (Elisha-ba) of Eliyahu's prophetic spirit, the evolution of woman into a vessel fit for mashiach, and the redeeming power of Eh-yeh Asher Eh-yeh. Chanah is the mother of Shmuel HaNavi. Shmuel HaNavi is the ultimate rectification of the sefirah Netzach, a sefirah whose rectification is achieved during Purim (see below). Moreover, the name Chanah refers to the 3 mitzvot specifically given to women (challah, niddah and hadlikat nerot). In light of all this, I chose to confirm the meaning/mission in the name Chanah, which is the hebrew equivalent to my english middle name.

אלישבע

Elishaba (where I prefer the pronunciation Elishaba over Elisheva) - Elizabeth was my Jewish great grandmother's name (my mother's mother's mother). Elishaba is the hebrew equivalent of Elizabeth. Importantly, the name Elishaba means "G-d's oath". I was given and gave an oath in the womb, as all souls of Israel do [Niddah 30b] - and kept in purity, it is an oath I remember to this day. Thus, the name Elishaba is integral to who I am as a human being with a specific Divine purpose. Without any doubt and without regret, Amalek was blotted out. I stood firm with the power of netzach and true mesirut nefesh to confirm the meaning and mission in the name Elishaba. This is my name. In Torah, Elisheva/Elishaba is of the tribe of Yehudah, and as the wife of Aharon the Kohen Gadol, she is a kohenet. Later, she was reincarnated as Batsheva, the soulmate of David HaMelech. Elisha-ba/Elisheva holds the keys to transformation, healing and resurrection. He is also the one who received the mantle of Eliyahu HaNavi, the harginger of redemption. In addition to its connection to the navi'im, the name Elisha-ba rectifies the error of Elisha ben Avuyah, as Elishaba is anchored in the goodness of the names Liorah and Chanah and protected by the name which follows it, Tsabrah.

צברה

Tsabrah - This describes my personality perfectly. I am a very prickly person on the outside, just like the tsabrah fruit. This name describes the kind of person I am. Moreover, the 3-letter root צבר of the name means to collect and to gather to protect from loss. So, this name "gathers" all my other names together and protects the mission described by all my other names.

בת אהוביה

Bat Ahuvyah - My mother's name is Cheryl. Cheryl is french for "beloved". Without my mother's support in many ways over the years, my Torah study would be in a sorry, sorry state. My mother is a rock of G-d. Though we both understand differently, my mother's awesome devotion to G-D is lishmah, making her a perfect example of the soul power ahavah as described by the name Ahuvyah. This soul power is actualized and expressed during the Shema prayer through the phrase "with all my heart, with all my soul, with all my might" and is the secret of the staff of Aharon.

ואדר

v'Adar - My father's name is Audra. The hebrew letters in this name are alef vav dalet reish. Two relevant 3-letter roots for these letters are: alef dalet reish (אדר, meaning "mighty", "mantle" and "praise") and alef vav dalet (אוד, meaning "set into motion" and "effect results"). My father is the gentle spirit of a man who held his little daughter in his arms and told her "you can be anything you want to be" and then made me believe it. I've never forgotten, Daddy. I formally returned to Torah and became a ba'alat teshuvah during the month of Adar. My turn toward complete teshuvah was inspired by a Jew named Mark (Mordechai) and Mark (Mordechai) is also the middle name of the Kohen who supervised my formal return to Torah. Mordechai, Mordechai (two of my first teachers, like Moshe, Moshe in a fuzzy-Purim kinda way) is the hero in the story of Purim, a Holy Day in the month of Adar. All of these facts are provided for in the hebrew name-unit of my father, "v'Adar".

בת אהוביה ואדר

Bat Ahuvyah v'Adar - And what have I done with the addition of these names to mine? I honor both my birth parents and the teachers who returned me to Torah. The mission of G-D cannot be accomplished where honor is not shared between parents and children nor when the ethical mitzvah of honoring one's parents (and teachers) is neglected. Elishaba is one of my names and I do it, with praise in honor to my parents and teachers.

All my hebrew names ARE my names. They aptly describe who I am, what my mission is, from where I came, where I'm at, to where I'm going, and who has helped me to get there. In my mind, I haven't really chosen my hebrew names - I have recovered them. And no one, no one, can tell me that my names are not mine, because I know differently.

The lamed-hey pasuk in Torah which encompasses my primary name Liorah as well as all my 4 personal names (ליאורה חנה אלישבע צברה ) of redemption is Devarim 30:12 (paraphrased):

It is not in the heavens,
that I should say,
who can go up and get it for me
that I may observe it.

ל א בשמים, הוא: לאמ ר, מי יעלה-לנו השמימה ויקחה לנו, וישמענו א תה, ונעשנה

No one needs to give me permission to use my own names.
Eh-yeh Asher Eh-yeh.

יי הוא האל הים , יי הוא האל הים
Hashem hu haElokim, Hashem hu haElokim.
1 Melachim 18:39

תני ג' שמות נקראו לאדם הזה אחד שקראו לו אביו ואמו ואחד שקראו לו אחרים ואחד שקראו לו בספר תולדות ברייתו

You have 3 names: the name your parents bestow on you, the name by which others call you, and the name you earn for yourself through your conduct. Kohelet Rabbah 7:3

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