Slideshow - Meforash, Walking On Fire

י' תמוז התשס"ח
Faunus 12

I created this small slideshow for my CovenSpace.

Pronouncing The Divine Name

ג' באייר תשס"ח
Mab 4

I recently received the following email inquiry from a reader whose name will not be mentioned unless he chooses to acknowledge it as his in a comment:

Viewing and learning from different documents, conferences, meetings and websites, all people conclude that THE DIVINE NAME of G-D is only one, but how could a neophyte person and also a non-Jewish person know the real pronunciation of that sacred and holy name?

The question is worthy of a published response, so this is my response to the reader's inquiry:

The Divine Name is uniquely "pronounced" by each individual. To learn how it is pronounced within yourself, be faithful to your most true self. The more you discover who you really are and align your perspective in congruence with your discoveries, the closer you will come to learning how to "pronounce" (unfold into reality) the Divine Name as it is explicitly expressed through you.

There are many, many Divine Names, but the question and my response concern the Divine Name commonly called the Essential Name of God (shem ha'etzem), the Tetragrammaton (YHVH), shem hameforash, Havayah, shem hameyuchad, etc.

Sefer Yetzirah teaches that there is yet a deeper mystery (described by the "mother" letters) than that of the "father" letters (YHVH). In Celtic Druidry, Awen is the Essential Creative Divine Name corresponding to the mother letters of Sefer Yetzirah from Jewish Kabbalah.

Inside Out To Divine Consciousness

ז' בניסן תשס"ח
Annwyn 8

Encoding critical actions to Divine Consciousness, as described more explicitly in The Epiphany, turned inside out, שיד is the Divine Name שדי.

The 3-flamed letter shin (ש) corresponds to the active collapse of created consciousness (of Beriyah, Yetzirah and Assiyah) into the point at the base of the letter. Thus, shin corresponds to the actions of consciousness corresponding to this portion of my poem (The Epiphany):

all
my
thoughtsvavfeelingsvavquestionsvavanswers

vavmeanings
becoming being
mashing together, collapsing into my gut
then
a silence

The letter yod (י) is not a mere point. Rather, the letter yod is a point with a little tail that curls around, as if it is turning inside out. Thus, the letter yod corresponds to that which breaks through into the silence as described in this portion of The Epiphany:

cutting the bursting emptiness, when
eternity into a split mo-ment
percolating
then
a rush of
a whirlwind
bursting full
more than I could
ever understanding at once
coming out through my insides
surrounding filling
in the closet
trying
to hold this treasured possession
in my mind of edges
yet then
trusting and letting go
HaELeH going out
such a strange thing was this doing
I was doing
turning inside out

The letter dalet (ד) corresponds to the experience of selfless Atzilutic consciousness, attained once the self-consciousness characteristic of the created worlds "turns inside out". Thus, the letter dalet corresponds to this portion of The Epiphany:

becoming being within
one of infinite place
above without end and below without bound

Note that all three letters have a kotz (thorn, spike).

Yoreh Yoreh, Yadin Yadin

Throne Of Good Strength

כ"א בתמוז תשס"ז

An elucidating observation (yoreh yoreh) regarding my two previous posts, Meforash and Ba'alat Shem Tova, from the footnote of Ba'alat Shem Tova:

The four holy names of Purim are Moses, Moses, Mordechai, Esther (the second "Moses"-"the final redeemer"-replaces the wicked Haman, in the secret of "evil becomes the throne of good" in the Messianic era." R' Yitzchak Ginsburgh

Significantly, the shem hameforash (horse rider) part of my first dream, Meforash, came after my bashert and I had escaped those pursuing to harm us, as I was riding my horse home without fear, in exquisite control of its steps through the rows [1] of dining diners (yadin yadin). In other words, the shem hameforash was not used to escape danger as the Ba'al Shem Tov had once done to escape danger; it does guide me with strength even now as I ride.

Also significantly, this past Friday afternoon, for lunch at work, I ordered delivery food from a local country restaurant (not literally called Moon Glo like the one in my Meforash dream). I didn't receive what I had ordered. The restaurant sent a pork tenderloin sandwich. I didn't eat it. Not that I keep many laws of kashrut in my current living situation - I had ordered homemade macaroni and cheese with the Italian beef I had, in fact, ordered. But the pork, I just couldn't eat that pork sandwich.

Footnote:

[1] Bashurei - "in rows" at Yavne, Zohar

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Ba'alat Shem Tova

Nessie, Nessie & The Union Of Names

כ"א בתמוז תשס"ז

Moses, Moses [1].

This past week at work, following my entry this past Sunday noting the mystery serpent (nachash) in Illinois called Nessie (meaning, 'my miracle'), I again came across the rather uncommon name Nessie. It was in a nurse's note I was auditing (to abstract data for clinical reimbursement purposes). The nurse's note documented a facility nurse's clinical conversation with another nurse named Nessie who worked in a physician's office.

Such is true life, Mordechai [1].

Esther [1].

Footnote:

[1] Rabbi Yitzchak Ginsburgh on Moses, Moses - "Mordechai, the secret of "once in [Aramaic] translation," is born from the union of the two names "Moses Moses"-"twice in Hebrew." Moses, the redeemer from Egypt, and Moses, the Mashiach (his ultimate rebirth of 7 Adar), unite (in the secret of "without a break between them [i.e., the two names of Moses]") in the darkness of the Persian exile to bear Mordechai, the most essential reappearance of Moses in the Bible (at its end), as taught in Chassidut.

Thus, the four holy names of Purim are Moses, Moses, Mordechai, Esther (the second "Moses"-"the final redeemer"-replaces the wicked Haman, in the secret of "evil becomes the throne of good" in the Messianic era; Mordechai precedes Esther in accordance with their natural order-Mordechai raised Esther-before he is "reborn" as the manifest translation of Moses, through their very union), in correspondence to the secret of the four letters of G-d's essential Name, Havayah ("Moses Moses" is the secret of the "higher union" of the first two letters of G-d's Name Havayah, yud-kei-"the concealed levels are to G-d our G-d"; "Mordechai Esther" is the secret of the "lower union" of the two final letters of G-d's Name, vav-kei-"and the revealed levels are to us and our children"). [Together, the four names Moses, Moses, Mordechai and Esther equal 1,625 = 25 X 65 ("Pure myhrr" = 25 X 26): 65 = G-d's Name Ado-nai, the way we pronounce the Name Havayah, which equals 26 = 2 X 13, Ado-nai = 65 = 5 X 13. Thus, the four above names "enclothe" the essential Name Havayah and give it expression. Together, one Name Havayah and twenty five Names Ado-nai total twenty six Divine Names.]"

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Meforash

Horse Rider, By The Light Of The Moon

כ"א בתמוז תשס"ז

This morning, I dreamt.

There was alot of action in the beginning of the dream that I've now forgotten. That action concerned my husband or boyfriend or significant other (in other words, my other-world bashert to which I have no current real relationship) and I were running to escape those trying to harm us in some way.

Arriving to the part of the dream I still remember in detail [1], I was now heading home on the road which leads to the house of my parents. I was riding a regal looking dark horse bareback. I am the horse [2] (סוס) rider (פרש).

At a corner, where Brewer [3, 4] road meets Perrysville [5] road (in real life and in the dream), sits a bar called Moon Glo [6, 7]. I came riding fast down Brewer road. Turning the horse I was riding onto Perrysville road at the corner by Moon Glo, I was heading home.

Now traveling on Perrysville road, shabbat had also arrived. It was dusk and the sun was going down over the horizon. On the roadway before me was like a roadway cafe where evening diners sat at fancy dinner tables eating an evening restaurant meal from Moon Glo. The tables with diners dining were scattered in the lanes (rows) of the road as opposed to being at the side of the road. I slowed my horse to a walk as I approached the roadway tables as they sat by the Moon Glo on Perrysville road.

It was shabbat, and I had to get past the dining diners to get home. Yet, they were sitting at tables on the road. I sat up straight on the back of my horse, securely gripping with intention the reigns for guiding the path of my horse precisely among the diners dining.

I guided the path of my horse. We walked with expert precision a clear path, through the aisle winding among the tables without touching or disturbing the meal of those dining at all. My horse moved regally with perfect and exact control, as if it and I were of one mind.

Past the tables of dining diners, I and my dark horse regally headed home.

I woke up.

Footnotes:

[1] perush (rider, elucidator) - "Ezra promoted the approach of perush. This is an empirical method of analyzing a subject by examining all of its details. Details are compared to one another, without attempting to determine the underlying principles. The word perush comes from the root paras, 'to spread forth' [see Isaiah 25:11]. This form of analysis is less risky, since it limits itself to the material at hand." Chanan Morrison, Rav Kook on Devarim

[2] horse (sus) - "The average value of the three letters which compose the word sus, samech, vav, samech, 60, 6, 60 is 42. 42 is the secret of that one of G-d's Names, which represents the power of creation. This continues the thought that the word sus represents the stages of progression in the evolution of nature." Rabbi Yitzchak Ginsburgh on the word sus (horse)

[3] biur - "From the time of Moses until Ezra, the Torah was clarified through the method of biur. This word comes from the root be'er, meaning a well of water. Like a well, the creative outpouring of learning flowed "like an overflowing spring and a river that never dries up" [Avot 6:1]. This form of analysis begins by deducing the underlying principles; then, all of the details may be derived from these fundamental principles, the hidden foundations of the Torah." Chanan Morrison, Rav Kook on Devarim

[4] hebrew - "The Talmud [Sanhedrin 21b] states that Ezra was a scholar of such stature that the Torah could have been given to Israel through him. While this did not occur, Ezra nonetheless made a revolutionary change in the Torah, by switching the writing in the Torah from the ancient Hebrew script to the square Assyrian script. Why did Ezra make this change in the letterforms? The two scripts reflect different needs of the nation." Chanon Morrison, Rav Kook on Devarim

[5] perush (פרוש) - see fn. 1

[6] klipah nogah, the Land & the walls of Jerusalem - "One klipah (husk) is not unclean which safeguards everything so that the unclean [forces] will not be able to derive benefit from the holy Light. It is recorded in Ezekiel 1:4, "and a Nogah (brilliance) surrounded it". It [the Nogah] protected them (the children of Israel) on all sides, as has been explained." "This is the secret [why] the Shekhina guards over Israel all by Herself, [but] only in the land of Israel. This is not the case outside the land, Heaven help us. When the klipot seek to dominate the land of Israel, to destroy it, then does the Shekhina depart from the land and ascends above to the [spiritual] palaces and then afterwards the entry to the palace is sealed and closed. Then is permission given to breach the walls of Jerusalem, which are the "klipah Nogah" (the brilliant husk) which separates [the good from the evil]. Then enters the nations who contaminate [everything], who send forth their hands upon the children of Israel and destroys all the physical chariots and exiles them. The Shekhina runs after her children to see what is to be with them outside of [their] land . . . For being that her children are cast away, it is impossible for Her to let go of them. Therefore, [does the Shekhina] dwell in the lowest of chariots . . . " from NeHora on Rabbi Avraham Azulai

[7] light of the moon - Rabbi Avraham Azulai's "book Ohr HaLevana (Light of the Moon), he wrote corrections (hagahot) regarding the Zohar text." from NeHora on Rabbi Avraham Azulai

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