One Light - Lighting The Coel Coeth

כ"ו בכסלו תש"ע
Shamash 28

The Lesser Sabbat of the winter solstice (namely Yule, Geul, Giuli, Meán Geimhridh, Lá an Dreoilín, Modranicht, Alban Arthan, ...) in the northern hemisphere of the earth (my location) falls after sunset on the evening of December 21. This date is the seventh of Grael in the witches' calendar and the fifth of Tevet in the Jewish calendar; both dates fall within the month of the Elder Moon in the Celtic tree calendar.

On Yule and its connection to the magic circle of the witch, Mike Nichols writes:

"Ultimately, of course, the holiday is rooted deeply in the cycle of the year. It is the Winter Solstice that is being celebrated, seed-time of the year, the longest night and shortest day. It is the birthday of the new Sun King, the Son of God -- by whatever name you choose to call him. On this darkest of nights, the Goddess becomes the Great Mother and once again gives birth. And it makes perfect poetic sense that on the longest night of the winter, 'the dark night of our souls', there springs the new spark of hope, the Sacred Fire, the Light of the World, the Coel Coeth." At the Winter Solstice, the Circle is not yet a Circle; it is a Point. Specifically, it is the point at which spiritual energy manifests itself into the physical world. It is the divine spark, the sacred seed, the single cell, the incarnation, the universe in a mustard seed. In some ways, the Point is more inclusive than the Circle, since the Circle always implies a boundary, and a separation of that which is outside from that which is inside. The Point, however, can symbolize the All. At the Winter Solstice, we bless and purify this tiny dust-mote of Being, this Birth of the Circle, which is also All That Is. The Circle Is A Point.

Thus, Yule is the perfect sabbat in which to ground and from which to cast a magic circle in and with sacred time. Blessed be our circles this Yuletide, every one, with the amazing sacred power and joy of Yule -

- the Hebrew word for the redemption of humankind's collective consciousness is called Geulah (גאולה). The Germanic and Northern European words for Yule - Geul and Giuli - would be spelled in Hebrew גאול and גאולי. The Hebrew shoresh (three letter root) of all these words is גול (gule, yule) meaning rejoice! and express joy!

Have a blessed and deeply joyful Yuletide season! So mote it be! אמן

Related entry - The Seed

Related video - The One Light Of Chanukah (This evening we light the third/three Chanukah candle(s). The Hebrew letter gimel - ג - has a gematria of three and is the single letter root of the root word גול discussed above.)

Turning Tides, Transforming Consciousness

ו' אלול התשס"ח
Belz 8

What I expected and what I found were surprisingly different. I'm not sure from where came the association of David Icke's name with antisemitic, antigovernment conspiracy theorists, but the association existed in my mind nevertheless - before I watched the video. I expected it to be subversive, antisemitic or to advocate violence and hatred against those who have political power - and I didn't see that at all. I really liked the message as expressed in this video. His basic message is one I too advocate - namely, dare to be true to yourself.

(Hat-tip to l'l tike oon for link to the video.)

Video here.

With Six Letters, Three Cauldrons Of One Torah

י"ז תמוז התשס"ח
Faunus 19


Scribal oddity of two 'n's as found in Torah scroll (shown aove).

The Celtic Ogham alphabet of the Druids is called Beth-Luis-Nuin. Through designating the Ogham alphabet beth-luis-nuin, in some manner then, the three letters (beth, luis, nuin) call out the soul of the Ogham into active creative manifestation. In other words, the letters symbolize the three creative rays of Awen, and the creative energy of the Divine Feminine known in kabbalah as hashra'ah.

From the perspective of a Jewitch, beth-luis-nuin have correspondences to the Hebrew letters Beit-Lamed-Nun. In Torah, beit-lamed-nun symbolize the soul of Torah.

Beit-Beth, with a 'b' sound, is the first letter (בְּ) of the first word 'bereshit' (בְּרֵאשִׁית) in the first book of Torah, Genesis (called in Jewish tradition 'Bereshit'). The six letters of the word 'bereshit' can mean 'with six'.

Lamed-Luis, with an 'l' sound, is the last letter (ל) in the last word 'Yisrael' (יִשְׂרָאֵל) in the last book of Torah, Devarim (Deutereonomy). The word "Yisrael' is a mystical codeword for the collective soul of humanity to whom Torah belongs. 'Torah' is a mystical codeword for the 'keys to creative messianic consciousness'.

In the Hebrew language, the letters lamed-beit spell the word לב, pronounced 'lev' (a hard beit is pronounced 'v', a soft beit is pronounced 'b'), a word meaning 'heart'. The 'heart' of Torah, comprising the soul of Torah, symbolizing the entire Torah, from the last letter to the first letter, the alpha and the omega, speaks forth the realization of humankind's messianic potential and inherent Divinity.

Nun-Nuin. The messianic and Divine consciousness of humankind is symbolized by the 'n' sound, represented actively by the Hebrew letter nun and the Ogham letter nuin.

Two letters with the 'n' sound comprise a significant and unique scribal oddity found in Torah. The two odd 'n's are called nun hafucha (inverted nun, like an introspective 'n' among the Hebrew alphabet) and nun m'zuneret (isolated nun, like the 'n' among the Ogham alphabet set apart from the Hebrew alphabet). Between the two n's are set apart two verses (Numbers 10:35-36) within the midst of the entire Torah. The two verses are said to comprise a link to an entirely new inner arrangement within Torah, one which will be revealed during the golden age of messianic consiousness among humankind.

Taken together, with six letters from both the Hebrew and Ogham alphabets, are three cauldrons of Torah creation letters called forth. Brewing within the three cauldrons of Torah creation letters is the birthright of humankind - Divine messianic consciousness.

Six Letters, Three Cauldrons, Two Alphabets, One Torah

The heart of Torah is the heart of the Ogham. Hebrew and Ogham (shefifon) are elucidations of the same root soul (serayah) of the Divine soul of humanity.

With six letters (beth, beit, luis, lamed, nuin, nun), through three cauldrons (of emanation, creation and formation) is the entire atzilutic-messianic Torah called forth and made manifest.

Yad HaGedolah - The Primordial Drama In My Soul

כ'ד באדר א' תשס"ח
Keolwulf 25

Click graphic for larger view.

In my previous entry, I noted that the left-handed ascendant of my natal chart is Virgo according to the Tropical Placidus astrological reckoning. Kabbalistically, Virgo corresponds to the left hand and to the Hebrew letter yod (י), with a value of 10. There is, of course, the other hand which participates in building my story.

According to the astrological reckoning known as Sidereal Whole, the ascendant of my natal chart is Leo, the Lion of Liorah Lleucu HaMasovevet. Kabbalistically, Leo corresponds to the Hebrew letter tet (ט), with the value of 9.

There is an interesting cosmological drama in the astrological information contained within my two equally applicable natal birth charts.

With the two systems taken kabbalistically together (Yad Ramah), I find that my natal ascendant has a united value of 19 - the gematria of Chavah.

According to R. Yitzchak Ginsburgh, "Eve's name, Chavah, means experience and expression" ... Clearly, my natal charts reveal that my soul's expression of my initial experience as an incarnating creature is explicitly and manifestly patterned with the archetype of Chavah.

Of the Chavah archetype, R. Ginsburgh teaches:

The rectification of Chavah encompasses all the reorientations of consciousness required to rectify the primordial sin and restore mankind to its original, pristine level and usher in the final redemption.

Related entries:

My Tropical Placidus Natal Chart
Tropical Vs. Sidereal Astrology
My Sidereal Whole Natal Chart
My Natal Torah Portion Via Yad HaChazakah

Young Tam Lin

כ" בשבט תשס"ח
Imbolgen 20

Traditional Scottish Ballad

The King forbade his maidens a'
That wore gold in their hair
To come and go by Carterhaugh,
For young Tam Lin is there.

And those that go by Carterhaugh
From them he takes a fee,
Either their rings or their mantles
Or else their maidenheads!

So Janet has kilted her green mantle
Just a little above her knee,
And she has gone to Carterhaugh
Just as fast as she could flee.

She had not pulled a double rose,
A rose but three or four,
When up and spoke this young Tam Lin,
Crying "Lady, pull no more!'

'How dare you pull those flowers!
How dare you break those wands!
How dare you come to Carterhaugh
Withouten my command?'

She says, 'Carterhaugh it is my own
My Father gave it to me,
And I will come and go by here
Withouten any leave of thee!'

There were four and twenty ladies gay
All sitting down at chess,
In and come the fair young Janet,
As pale as any glass.

Up and spake her father dear,
He spake meek and mild,
'Oh alas, Janet,' he cried,
'I fear you go with child!'

'And if I go with child,
It is myself to blame!
There's not a lord in all your hall
Shall give my child his name!'

Janet has kilted her green mantle
Just a little above the knee,
And she has gone to Carterhaugh
For to pull the scathing tree.

'How dare you pull that herb
All among the leaves so green
For to kill the bonny babe
That we got us between!'

'You must tell to me Tam Lin,
Ah you must tell to me,
Were you once a mortal knight
Or mortal hall did see?'

'I was once a mortal knight
I was hunting here one day,
I did fall from off my horse,
The Fairy Queen Stole me away.

'And pleasant is the Fairyland
But a strange tale I'll tell,
For at the end of seven years
They pay a fine to Hell.

'At the end of seven years
They pay a fine to Hell,
And as I am of mortal flesh
I fear it is myself.'

'Tomorrow night is Samhain,
And the Fairy Folk do ride;
Those that would their true love win
At Miles Cross they must hide!

'First you let pass the black horse
Then you let pass the brown,
But run up to the milk white steed
And pull the rider down.

'First they'll change me in your arms
Into some snake or adder,
Hold me close and fear me not,
For I am your child's father.

'Then they'll turn me in your arms
Into a lion wild,
Hold me close and fear me not
As you would hold your child.

'Then they'll turn me in your arms
Into a red-hot bar of iron,
Hold me close and fear me not
For I will do no harm.

'Then they'll turn me in your arms
Into some burning lead,
Throw me into well-water
And throw me in with speed.

'Last they'll turn me in your arms
Into a naked knight
Wrap me up in your green mantle,
An hide me close from sight.'

So well she did what he did say
She did her true love win,
She wrapped him up in her mantle,
As blythe as any bird in Spring.

Up and spake the Fairy Queen,
And angry cried she,
'If I'd have known of this Tam Lin,
That some lady'd borrowed thee,

'If I had known of this Tam Lin,
That some lady borrowed thee,
I'd have plucked out thine eyes of flesh
And put in eyes from a tree!

'If I'd have known of this Tam Lin,
Before we came from home,
I'd have plucked out thine heart of flesh
And put in a heart of stone!'

Vav Of Redemption & The 14th Letter

כ"ו באלול תשס"ז

In follow-up to yesterday's entry, Line Letter Key, I wrote that the final 14th letter of the first "key" row was Huathe, symbolic of feminine power. Corresponding to it, the 14th letter of the aleph-beit is Nun, symbolic of messianic consciousness. The first 13 letters were a Unified hybrid of Ogham (representing Gevurah, form) and Hebrew (representing Chesed, force).

Huathe is the sixth letter of the Ogham. The sixth letter of the Hebrew aleph-beit is Vav, the letter of connection, transformation and redemption.

Eliyahu's name is spelled defectively (minus a Vav) 5 times. Five is the gematria of the feminine letter Hei ה, which has an "h" sound. Huathe has an "h" sound.

Taking this together, Huathe in my dream is acting as the feminine guarantor of redemptive messianic consciousness. Huathe is Eliyahu's missing Vav.

The "five" of Eliyahu and the "five" of Yaakov make the whole Yod of "14" (יד). The line letter key was was 14 letters long.

The Pledge Of Yaakov & Eliyahu

י"ט באייר תשס"ז

In a previous entry, Wedge 226 - Greensburg Not Grunwald Destroyed, I noted how the devastating series of wedge tornados in Kansas this past Friday and Saturday were connected to my Grunwald Jewish ancestry (Grunwald is Greenfield in English), my reversal ritual (black bridge), a birth analysis on myself (kin 226), and to the messianic idea contained within the phrase vayekhulu hashamayim which emerged from that analysis (where the phrase is rooted in the letters vav-hei, corresponding to the values 6 and 5, respectively). I further noted that the only structure left standing in the entire town was the local tavern called Bar H.

The fact that Bar H (בר ה) was the sole structure left standing when the wind passed by is also significant to this week's Torah portion (Behar-Bechukotai) and to messianic consciousness.

First, Bar H is a permutation of Behar (בהר), the first section of this week's reading.

Second, in Bechukotai (Vayikra 26:42), the second section of this week's reading, the name Yaakov is found spelled with a vav (ו). Of this Rashi writes:

This is one of only five places in Scripture where Yaakov's name (יעקוב) is spelled with a vav; conversely, Eliyahu's name appears five times without a vav (אליה instead of אליהו). Yaakov took a "pledge" from Eliyahu, as it were, and will return the missing letters to him when he heralds the coming of Messiah.

As in my previous entries, here again, in Bar H, the lone structure which still stands among the ruins despite efforts to destroy it, are the values of 6 and 5, vav and hei - like in my birthday analysis and the messianic phrase vayekhulu hashamayim which emerged from it.

Third, Bar H has a gematria of 207, with a digit sum of 9, where 9 corresponds to tet (ט), the only vessel fit to receive it. This is my birthright as a descendant of William and Elizabeth Grunwald, despite those who would like to deny it, and despite those who would like to destroy it.

Nine died in this tragedy. May their families somehow be comforted. Amen.
ברוך דיין האמת

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Justice, Goodness, Modesty

י"ח באייר תשס"ז

Nava at Dreaming Of Moshiach, The Secret Symbols Of The Dollar Bill, writes:

Take a moment, pull out a one-dollar bill and look at the back. Is it possible that the secret symbols of the American ONE dollar bill is about the Jews, from Egypt till Redemption?

It's about oppression and redemption from oppression, a universally applicable prototypical and archetypal story present within the ancient Hebrew story of the Exodus.

Do justice, love goodness and walk modestly (Micah 6:8).

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33 - Sha'ar Gilah

י"ח באייר תשס"ז

In an entry posted earlier today (on astronomical Beltane, a Celtic bonfire festival), I posited that the inner two flames of the 4-shin of Binah symbolize the attributes of mindful understanding and joy. Specifically with respect to joy, I focused on the joy rooted in Beriyah called gilah (גילה).

The 2-letter root (sha'ar, gate) of gilah is gal (גל). Of gilah, R' Yitzchak Ginsburgh teaches:

Gilah, from the root gal, meaning "to reveal," describes the full revelation of joy as contained within one's heart (as expressed by the frequent idiom in Torah: yagel libi -- "my heart shall be joyous").

The sha'ar of gilah - גל - has a gematria of 33. Interestingly, the joy of gilah brought forth on Beltane demonstrates another synchronicity of my eclectic individuality with the universes entwined - this evening is Lag B'Omer, the 33rd day of the Omer and a Jewish bonfire festival.

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4-Shin On Understanding And Joy

י"ז באייר תשס"ז

I am 46, and have been a practicing kabbalist for over a decade. A bit over a year ago, I began to formally blend into that practice elements of Celtic witchcraft and Native American shamanism (I have Celtic and NA ancestries, as well as a Jewish ancestry). Initially, I began studying witchcraft and shamanism as a way to honor all my ancestors, but what I found is that, while kabbalah forms the greater foundation of my current mystical-magical knowledge, there exists within me something only satisfied through Celtic witchcraft.

Kabbalah brings me understanding. Witchcraft brings me joy.

Both understanding and joy (gilah) are functions of Binah, where Binah corresponds to the 4-shin of Beriyah. I suggest that the attributes of mindful understanding and joy correspond to the two inner flames of the divine feminine 4-shin.

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Olive Oil, Date-Honey & The Messianic Soul

י"ב בשבט תשס"ז

The final two foodstuffs associated with Tu B'Shevat in Devarim 8:8 are olive oil and date-honey. The phrase is written this way - "a land of olive oil and date-honey."

ארץ-זית שמן ודבש

Aretz (a land) pertains to Malchut, the final letter hey (ה) of the tetragrammaton (יהוה). The gematria of the entire phrase of 4 words is 1410. This value has a digit sum of 6. Six is the value of the letter vav (ו) of the tetragrammaton. Thus, what we have here in this phrase is a land (hey) of vav. In other words, we have a unification of the hey and the vav of the tetragrammaton. Importantly, tradition teaches that these two letters of the tetragrammaton pertain to the messianic aspect of the soul [1].

It is also worth noting that the two letters vav-hey have a combined gematria of 11, the number of the incense spices of the universe of Tohu. Elevating Tohu (via the mystery of the incense spices [2] as traditionally taught) likewise elevates the Divine Name.

Now, we have completed the list of foodstuffs of Devarim 8:8. Having begun in galut with wheat, the pasuk (verse) ends with the arrival of messianic consciousness and restoration of the Divine Name.

Footnotes:

[1] Studies In Ecstatic Kabbalah, Moshe Idel (p. 52)

[2] Inner Space, Aryeh Kaplan (p. 86)

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Wheat - From Galut To Geulah

ו' שבט ה'תשס"ז

One of the traditional foods we eat on Tu B'Shevat is wheat (חיטה). However, in Devarim 8:8, the pasuk from which the tradition is derived, the word is not חיטה, it is חטה. In it's native state, the root חטה implies being "removed from the source of life", "sinning extensively" and "deviating from the path" [1].

Nevertheless, most chumashim translate the word חטה, as it in its native state, as wheat. What can we learn from this?

First, the reason the root implies being removed from the source of life, is because the root חטה lacks the letter yod (י) which the word wheat contains. With the letter yod included, the entire meaning of the root is transformed. The yod becomes reconnected to the source of life. In other words, from the perspective of the pintele yid (the aspect of the soul hardwired into the Divine and represented by the yod), it is disconnected from life (represented by the letter chet ח) in the root חטה.

When the yod and the chet are reunited in the word wheat, we form the word chai חי (representing both the chayah and yechidah soul levels and life). Moreover, kabbalistically, חי represents one's messianic soul.

The remaining letters of the word חיטה are tet (ט) and hey (ה), each representing the feminine yesod and malchut (aretz), respectively. Tet (a feminine vessel letter) functions to receive messianic awareness, while hey (a feminine letter of expressive bestowal) functions to express and distribute it.

Thus, by pronouncing חטה as חיטה we are infusing our "native state of awareness" (katnut consciousness) with the kavanah to drive us toward a "messianic state of awareness" (gadlut consciousness). We are making it a reality by pronouncing it the way we want reality to be, by recognizing that at some level, it already is.

This year, Monday January 29, is a Jewish observance called Yod Shevat (the tenth of Shevat). It is, before we celebrate either Imbolg or Tu B'Shevat.

Footnote:

[1] Etymological Dictionary Of Biblical Hebrew, R' Matityahu Clark

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Pentacle, Time & Geulah

The number eight figures significantly in Jewish tradition. On the eighth day, a baby boy is circumcized. The eight days of Chanukah transform darkness to light. Eight, the value of the letter chet (ח), is associated with the soul of mashiach and messianic consciousness.

Interestingly, the witch's pentacle is also associated with the number eight:

The pentagram is actually the geometric design depicting how the planet Venus moves in the heavens, and it is from this design that they believe the people of the Euphrates-Tigris region drew the first pentagram 8000 years ago. The pentacle is reflective of Venus' pattern in the sky from our point of view and the circular motion of Venus around the sun.

If we chart Venus synodic orbital time in the zodiac, we find she moves through 5 positions as the Morning Star, which takes exactly 8 years plus 1 day [1] - and forms the design of the pentacle in the vault of the heavens. [2, quote]

In Jewish kabbalah, the planet Venus planet corresponds with both the power to actualize potential and the archetype of Moshe Rabbeinu, the first and the final redeemer.

Taking all these ideas together, we can see within the pentacle symbolism the mystical dynamic - from 8 (assiyah) to 8000 (atzilut) - of brit milah, transformation, messianic consciousness and geulah.

Footnotes:

[1] suggests a day of "im hakolel" surrounding the 8 years

[2] Solitary Witch, Silver RavenWolf (p. 309)

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Gate To The Mysteries

In a previous entry, HaTara'a & The Messianic Muad'Dib, I wrote:

Now we can see why mouse rules the water in Anishinaabe Native American tradition, a tradition of my ancestors. Mouse creates the water it needs through processes of its own physical body! (see Aramaic תרעא tara'a, gate of malchut into the mysteries)

Exploring the Aramaic word tara'a here with friends at hashakafah, artscroll wrote:

Babba is gate.

and Gabbe wrote:

He's right. Bava Metzia, eg, means the middle gate. However, I think bava is Babylonian Aramaic and tara'a is Palestinian Aramaic.

and yadfothgildloc wrote:

Jastrow 136 gives bav, bav, and bava (beit, beit; beit, aleph, beit; beit, beit aleph) as all meaning "gate" or "doorway."

From this exchange, one could suggest that the Babylonian "bava" construct corresponds to Talmud Bavli while the "tara'a" construct corresponds to Talmud Yerushalmi. In other words, the former pertains to the situation of galut, while the latter pertains to the situation of geulah.

Importantly, these two forms of "the gate to the mysteries" (tara'a and bav) are joined together and raised as one (aleph) in my experience - through masovevet (bav) and the symbolism of mouse (tara'a). Two-by two forms (Ll-tara'a, שׂ-bav), one gate (4-headed shin of the luchot, which is one face of the unhewn dolmen).

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Aranrhod - Mevaseret Tzion

segol vowel, trope

In follow-up to my previous post regarding kabbalistic and mystical correspondences to the first day of the week, Sunday, I note the Hebrew and Celtic archetypes associated with the moon are Hebrew Avraham and Celtic (Welsh) Aranrhod. Avraham, is the well known patriarch giving birth to many peoples, including the Jewish people. Avraham, of course, is a masculine archetype. Celtic Aranrhod is a feminine archetype.

In Celtic-Welsh mythology, Aranrhod is the archetypal "goddess of the dawn", the sky and fertility. Corresponding to Aranrhod is the Judaic concept of mevaseret tzion, herald of the dawn. Significantly, mevaseret tzion is discussed in Torah in Yeshayahu 40:9. The numbers designating this pasuk are 40 and 9, with Hebrew letter correspondences, mem מ and tet ט, respectively. Consequently, Aranrhod is integrally connected, not only the concept of mevaseret tzion, but to the mem-tet מ:ט family of roots as well.

Taking all this together, Avraham is the masculine archetype associated with the birth of many nations, while Aranrhod is the feminine archetype associated with geulah, the redemption of those nations.

Yeshayahu 40:9 מ:ט

על הר-גבה עלי-לך מבשרת ציון הרימי בכח קולך מבשרת ירושלם הרימי אל-תיראי אמרי לערי יהודה הנה אלהיכם

Al har govo’ah ‘ali loch mevaseres Tzion, horimi bako’ach kolaych mevaseres Yerushalayim, horimi, al tiro’i, imri le’oray Yehudah hinei Elokeichem.

Ascend upon a high mountain, O herald (fem.) of Tzion, raise your voice with strength, O herald (fem.) of Yerushalayim. Raise it, fear not; say to the cities of Yehudah: Behold, your G-d.

Express in truth, whatever the soul reveals; for with each spark of truth, torches of light assemble, illuminating the whole world, and from such fragments of inner truth will the Great Truth emerge. [Rav Kook, Lights Of Holiness 1:168]

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Bahir - A Journey Into Redemptive Consciousness

אמר ר' נחוניא בן הקנה כתוב אחד אומר

"Rabbi Nehuniah ben HaKana said: One verse (Iyov 37:21) states ... "


The first word [1, דבר] of the first line [קו kav, 2] of the Bahir is the letter configuration אמר, where אמר is an expression signifying a direct connection to the sefirah malchut [3,4] and to the Oral Torah [3]. Importantly, the kav finds an attachment to reality through the "world of the feminine" (see Shechinah) which is malchut. The "origin" of this female "mentality" which establishes the point of attachment is in tevunah (comprehension), one of the two partzufim of imma-binah.

Without the first word of attachment through malchut, the whole brilliant light of the kav cannot be brought into manifest existence nor into the world of unified action. Without malchut to anchor it, it remains incomplete and unmanifest.

Further supporting this, the configuration of the last word in kav 1 is אומר. Simply, אומר demonstrates the whole function of kav 1 - to emanate, receive and anchor the brilliance of the kav, represented by the hebrew letter vav ו, in malchut, represented by the expression אמר.

We can also see that kav 1 in its entirety, אמר to אומר , represents the unification of tiferet (zer anpin ו) and malchut (nukvah אמר). Importantly, the unification (yichud) [5] is initiated by malchut, expanded by zer anpin, and that expansion is anchored by malchut. Moreover, we can see that the emanation of the kav (of Adam Kadmon) into reality indeed takes place in two stages -> אמר and אומר.

Further, kav 1 enclothes the dynamic which drives redemptive consciousness through the three stages of point (אמר), line (ו), and area (אומר). The first expression of אמר is written large, alluding to the full unrestricted rectified consciousness (of 3 heads) of malchut as it found in the sefirah keter.

Additionally, we note that, while the first word אמר does not, the last word אומר does contain the Divine Name associated with messianic consciousness [6] - that is, the configuration אום.

Footnotes:

[1] dvar, word, דבר signifying an act connected to gevurah [3, 4] - i.e., a tzimtzum

[2] "Into the primordial darkness, the "night" of the vacuum created by the tzimtzum with the "point" of the reshimu therein (filling the vacuum with "potential" being), God radiated a ray of Divine light, the ray of "morning." - This quote regarding the kav from The Inner Dimension fits with the message of entire first pasuk of the Bahir as well, which includes the statement "He made darkness His hiding place."

[3] Sha'are Orah (Gates Of Light), R' Yosef Gikatilla, first gate-tenth sphere

[4] אמר is the first דבר of the Bahir- the significance [3] of this is that malchut and gevurah are both "contained" in the first word of the Bahir, further signifying that the foundation of the Bahir is established on the perfect Unity of the Written and Oral Torah.

[5] That performing a yichud is the objective of the first pasuk of the Bahir is included in the first part of its third statement regarding verses: "A third verse comes and reconciles the two." Yet, even here in the first kav, we can see that objective is encoded and contained in the first word.

[6] The Hebrew Letters, R' Yitzchak Ginsburgh, on the letter נ nun: "נאמן (faithful) begins with נ, just as the full spelling of the letter נ itself, נון . When the middle letter of נון, vav ו, enters between the two middle letters (אם) of נאמן, the secret of the Divine Name אום, related to the coming of the mashiach, is formed."

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The Final Ketz

את-הצלע, the side ... Bereshit 2:22

there are 999 keitzin in the sefirah yesod, 999 footsteps of mashiach and 1 woman among one 1000 ...

Bereshit 2:21-22 tells us that G-d took "one the sides" from Adam and made woman. Interestingly, in my preincarnate memories, I experienced observing "my edges of edges" being made. This is connected to the word את-הצלע, "the side" of Adam.

The word et (את) comes to add. What is it adding? Right now, it is adding new understanding to the word הצלע, "side". Side (הצלע) is a permutation of the word for edge, קצה. Both the word for side and the word for edge each have a gematria of 195:

הצלע = 195 = קצה

The letters lamed (ל) and ayin (ע) combine to form the word "al" (על) meaning "over", and together equal 100. One hundred is also the value for the first letter kuf (ק) of edge (קצה). Moreover, הצלע (side) can be permuted to על הצ, meaning "over the tzadi". In the Hebrew aleph-beit, ק is the next letter over (greater than) the צ (tzadi = 90). Kuf is the letter of holiness, sanctity and kedushah. Consequently, in my experience I am observing my edges being made within this kedushah "over the tzadi" and literally, at the edge of the edges.

In chaos and complexity theory, it is at the edge of chaos, where the potential for change, natural selection and evolution are maximized and favored. This edge of chaos is the sceptre of selection extended to Esther, and to me, by the King ... and this is my Purim Torah.

Importantly, this "katzeh" is the reverse vision of "side", the end of darkness and the root of redemption. Iyov 28:3

קצה
הצלע

Reverse Vision & Mashiach
The Final Keitz, 7 Repairs To Qualify For Redemption

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G-D Gate

The Secret Of Gedaliah.

Contrary to common knowledge, Gedaliah's name is not from the 3-letter hebrew root, gimel-dalet-lamed, meaning "great" (gadol). Rather, it is from the root, gimel-dalet-hey, meaning "to separate and divide". Significantly, both of these roots are composed of 3 letters (thesis [G], antithesis [D], and synthesis [L / H]).

In other words, though Gedaliah seems great (L) and expresses seeming teshuvah (H), his "synthetic" great teshuvah lacks connection to truth (Vav) and in consequence, to proper judgment through the choshen mishpat, the kohen gadol's breastplate of proper judgment (tet). This truth (allowing proper judgment) is found only by rectification of the yetzer hara (the al-hara'ah, meaning "over evil", of Yonah 4:2) and its transformation into the shepherd of redemption. This transformation is achieved through permuting the word "al" (of "over evil") into vav-hey-pey-dalet-hey (which means "and redeemed"), and by changing the cantillations of hara'ah into haro'eh [Shemot 48:15] in truth [Shemot 34:6].

This is the truth "missing" in Yonah 4:2, as it pertains to the 13 attributes of Hashem's mercy - the mercy which liberates (Sefer Shemot) in contradistinction to mercy which abrogates divine judgment (Sefer Yonah).

From this rectification and transformation of the yetzer hara/the shepherd comes its elevation. Elevation is achieved through transformation (from the position of a deeper 2-letter "root" - a "gate" as described by Sefer Yetzirah) of the 3-letter root of Gedaliah (GDH) meaning "divide", into the root gimel-vav-dalet (GVD) meaning "connect". Interestingly, the 2-letter gate (the 50th gate of understanding, made of rectified scorpion energy) from which this transformation proceeds is G-D. The G-D gate.

GVD is the root for the word "gid" (gimel-yod-dalet) of gid hanashe (symbolic of the yetzer hara, the evil inclination). Hanashe is from the same root as Menashe (whose name means "to cause to forget"). Consequently, this rectification of the yetzer hara is also the rectification of the "evil" Menashe (and vindication of Yosef HaNavi) - as the yod (hand) extends (gid -> gvd) with truth (vav), also an ability of the "gate of G-D". In note, this little bit of truth may be why many religious people write the english word for Hashem (God), G-D, without even knowing it.

The remaining letters of Gedaliah's name, those not of the root GDH, (LYH) lamed-yod-hey (meaning belonging to Y-ah), suggest that Gedaliah's "sin" is attempted theft (separating VH from YH) of that "belonging to Y-ah (G-D)". The divine name Y-ah is associated with the Satan (the accuser) and the yetzer hara according to R. Avraham Abulafia. Consequently, Gedaliah's error is also a failure to elevate his yetzer hara to Y-ah (G-D).

... as the shepherd belonging to Y-ah raises her hand ... to understand with complete emunah ...

Ha'rem Y-ah is a sign of true teshuvah (represented by tav, the seal of truth) and solves the secret (solves the dream of exile to reveal the dream of redemption) of David HaMelech's riddle written on the doors (the 2 dalets of the 2 roots GDL and GDH) of the (G-D) gate (1 Shmuel 21:13-14), and pertains to actualizing a "complete and true" yetzer, the yetzer temimut. Solving the riddle evidences complete and true sanctification of the mind, allowing its "connection" to G-D, enabling and resulting in the unification of Adam (ADaM). From this unification, comes the Torah of Mashiach.

Shema Yisrael Adonai eloheinu Adonai echadd. Gimel, dalet, lamed, hey, vav (GDLHV) - these are the 5 stones of transformation of the yetzer hara. They are also the 5 stones fused into one complete stone in David's slingslot - complete truth, the only stone able to slay Goliath (the giant standing in the way of geulah, complete and true redemption).

GDLHV = 3 + 4 + 30 + 5 + 6 = 48.

Forty-eight has a digit sum reduced value (4 + 8) of 12. And this is how the 5 stones, fused into 1 (echad) number (12) unifies the 12 tribes of Yisrael (down to the level of Yetzirah). Further reduction (to the level of Asiyah) is 1 + 2 = 3 = gimel, the 1-letter light-vessel of chesed, and consequently, of the bat kohen.

Remember, G-D has made me to remember with steadfast love.

I will be what I will be. Ey-yeh Asher Eh-yeh.

The Glory of G-D is to conceal a thing. The glory of a King is find it out.
Mishlei 25:2
And the glory of a Talmidah Chachamah is a light to the nations.
Yishayahu 42:6, 49:6

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