Tasting & Recognizing Purity

I'm truly curious. Many may not like this question, but I am wondering nevertheless. If I am wondering about it, you can count on the fact that others like me are wondering as well.

When I actually had a job and lived in Florida, I was able to eat kosher. And I did.

There was a kosher butcher shop right down the street from my apartment and I shopped there for meat. In other places I have lived, where I have been employed over the years, many times the only meat I ate was the kosher Empire chicken I could buy from the local grocery store. Now, I can't keep kosher at all. The point is -> I've kept kosher, even if imperfect by orthodox standards, for a period of time and know what kosher chicken "tastes" like. For a long time, kosher chicken was the only meat I ate.

Yet, I don't have "refined" taste buds, ok? I grew up on meat and potatoes and greasy gravy, and cheap canned vegetables. So, I am hardly a food connoisseur.

Nevertheless, even I, as unrefined as my tastes are, can taste and recognize the difference between kosher chicken and chicken that is not kosher. The processing of the kosher chicken results in a taste that is distinct from chicken that has not been kosherly "processed".

So, my question is - how is it that those in Monsey couldn't taste or recognize the difference? after eating kosher for years, many for a lifetime, to suddenly be given unkosher chicken and not taste the difference?

And if some people could taste and recognized that the chicken may have not been kosher - why did they remain silent and not question the possibility? for years?

I am perplexed by this.

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A Different Spirit

ומאי תהו דבר המתהא בני אדם
Sefer HaBahir, verse 2 excerpt

Traditional interpretation: "What is tohu (chaos)? Something that confounds (taha) people."

Liorah's interpretation: "And how is tohu (chaos) something that confounds (taha) people?"

ומאי can literally mean either "and how?" or "and what?"

A deeper understanding of the nature of reality is reflected in my translation of the query. As I've written previously on my primary blog regarding A New Clarity, it is tohu which brings clarity, not confusion.

It's true - it's called quantum decoherence. In the quantum world, unity (quantum coherence) creates "fuzziness" in the concrete world, not clarity.

In other words, quantum coherence creates the situation where "something" can exist in two places simultaneously, while quantum decoherence creates the situation where something "exists" in a specific place and time, classically.

Ask a physicist, s/he will confirm that this is true.

As above, so below.

So, the question stands - how is tohu something that confounds people? when the reality is that it ACTUALLY brings clarity? Answer: the confusion does not exist as the essence of tohu, but rather, exists in the mind of the one whose understanding of tohu is confused.

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Guarantor Of Redemption

א"ר ברכיה מ"ד והארץ היתה תהו ובהו
Sefer HaBahir, verse 2, line 1 excerpt

"Rabbi Berachiah said: it is written, 'the earth was chaos and desolation' ..."

The hebrew word היתה is translated "was" in this excerpt. Why does the quoted phrase from Bereshit 1:2 use the word היתה - and not use either the word היה, or the word ויהי, both of which also mean [1] "was"?

A clue ...

היתה has a gematria of 420, which reduces to 4 + 2 + 0 = 6 = ו (vav)

in contradistinction to היה which reduces to 2,
or to ויהי which reduces to 4

As written in a previous entry, Reconciliation Of Darkness & Light, היתה is from the root יתא which implies "forward projection". And what is being forwardly projected here by the use of this "was" form?

Answer: the shared ו of אליהו and of יעקוב; where the letter ו is the guarantor of redemption [1]

Footnote:

[1] R' Michael Munk, The Wisdom In The Hebrew Alphabet, on the letter vav, pages 97 and 95

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Ana B'Koach & Re-Integration

The golden age of King Solomon ended with division of the nation into two kingdoms. Yeravam ירבעם reigned in the north (10 tribes of Israel), while Rechavam רחבעם reigned in the south (Judah and Benjamin). Let's analyze the names of these two kings who ruled during the fracture of national unity.

Yeravam traditionally means "the nation will contend". This meaning assumes that the name is from the root ירב meaning to "strive against", combined with the word "nation", עם.

However, ירבעם can alternatively be separated into two meaningful portions - the gate יר (implying "awesome attentive awareness", from which the root ירא is derived) and the word בעם, where literally בעם means "in the nation". Importantly, in this permutation, the gate יר does not fall into the letter beit ב, to form the idea of "striving against", but remains above it, to form the idea of "awesome attentive awareness". In other words, the difference between "awesome attentive awareness in the nation" and "the nation will contend" rests around the consciousness surrounding the letter beit. Does the kavanah of consciousness rest above the letter ב (chochmah) in keter or below it in binah? Are we acting from reason alone or from reason firmly connected to our source?

Rechavam traditionally means "expanse of the people". Just as Yeravam can be separated into two meaningful portions, likewise can Rechavam be separated into the gate רח (the same gate from which the root racham רחם, protective mercy is derived) and the word בעם, meaning "in the nation".

Again, as with Yeravam, the permutation revolves around the letter beit ב. Two kings, two letters בב, each standing against the other. Perhaps the ב in Rechavam ideally should be the letter mem-sofit ם, to form the words רחם עם, merciful nation.

בב to בם. The 42-letter Divine Name (Ana B'Koach) has somehow become messed up here between the names of these two kings who ruled during the fracture. The second beit, pertaining to Rechavam, which should be a mem-sofit, with transformation represents "closing the north side of the letter beit" [1]. Historically, Rechavam failed to do this, became heavey-handed and merciless instead, and catalyzed rather quickly the fracture of the nation.

Additionally, the names of these two kings differ by 4 letters - יררח with a gematria of 418, the same gematria as the word והאות "and the letter".

יררח reduces 4 + 1 + 8 = 13, echad (one, alef)

If the transformation of Rechavam's ב into a ם became actualized, then the re-unifying letter difference between the two would be:

13, 42 (the 4 letters יררח, and the 2 letters בם, respectively)

אחד בם

Footnote:

[1] integrate freewill and Omniscience, The Inner Dimension

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Shabbat Consciousness

According to Sabbatean kabbalah, there "exists" within Ein Sof a "thoughtbare" light (aur she-ein bo machshavah) inclined to rest within itself and resist creation.

Like it or not, this is true. I've written about it in some of my older writings describing preincarnate and prenatal memories; most notably here in First Beit, where I write in part:

The trying with a tail-end-side remembering back there, still sticking through the lava-likeness into the essence trying keeping remembering and remembering being-in going-through the awesomely fearful place of everyeverywhichway was deposited in the brilliant soothing darkness. Feeling smaller feeling relievedthatihadnotceasedintheeveryeverywhichway and feeling drawn back, toward Back There, like to a distant land on the other side yet very near, within remembering ever keeping.

Trying to go back yearning ...

This describes extension of the aur she-ein bo machshavah after being "drawn into" the created worlds, and MY FIRST ACTIVE THOUGHT (upon "being created") was TO GO BACK (to the place of complete rest). I didn't want to "be created". And my very first action after passing alive through the river of fire (the tzimtzum) was, despite the relief of the black empty place [1] I found myself in, was to brave the river of fire a second time and GO BACK.

But, I didn't go back. I heard something interesting which caught my attention. So, I stayed to find out what it was. And followed your voice "into being".

And well, first, after squeezing down through all these worlds and years, I better find you at the end of this journey or I am not going to be a happy camper.

Second, it's clear that shabbat consciousness, the need to "rest" and "resist creation" is rooted in the desire of the dark completely feminine principle within Ein Sof.

The inclination to fill the "time of rest" (shabbat) with "Torah thought" (aur hamachshavah) is rooted in the desire of the completely masculine principle within Ein Sof "to create". So, shabbat consciousness is, essentially, effecting a harmonious re-unification of these two "principles" within Ein Sof, through "thought-filled rest". Thought-filled rest is neither "creating" in terms against the desire of the feminine principle nor "not creating" in terms against the desire of the masculine principle. It synthesizes opposite desires with the principle of thought-filled rest.

Any thoughts out there on the matter? :)

Footnote:

[1] R' Aryeh Kaplan names this place the chalal hapanui. In Sabbatean kabblah, it is called, interestingly, the tehiru.

related webpage: A Mystery Of Consciousness

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Chalal HaPanui & Taharat Hamishpacha

This definition comes via lil_tike_oon (thanks!) - Chalal HaPanui @ jewishpregnancy.org:

Kabbalistic and Chassidic texts are full of the image of the Chalal HaPanui (Vacated Space)—the “primordial vacuum” that existed before the Creation. It is the space that left room for Creation to come into being, in which G–d creates the illusion that He is absent. It is from this illusion, this apparent vacuum, that heresy draws its life–force. G–d, however, is indeed in that space, since “there is no place devoid of Him.”[1] The womb is the physical manifestation of that place, and birth becomes the gateway through which we find G–d in all the places where He seems to hide from us.

The chalal hapanui is "a no man's land" [2]. "No man's land" fits perfectly with my experience of the "dark completely feminine" force. In other words, the chalal hapanui is completely feminine.

The completely feminine correlates to a woman "unyoked" to a man via pregnancy, marriage, cohabitation, or any other influence which "intimately binds". This may be one of the reasons men (both religious and nonreligious) historically have liked to keep women "barefoot and pregnant" (so to speak) - to temper the "dark completely feminine" force which is ours alone.

And this is also why, I think, a woman cannot rectify the "dark completely feminine" force except that she be "on her own" for some time, away from the influence of "being yoked" to a man. The Jewish niddah laws (taharat hamishpacha, laws of family purity), which limit male-female contact on a monthly basis support this thinking - as niddah time allows opportunity (if such opportunities are seized by the woman) for small tikkunim of the dark feminine in very small manageable doses - for both the woman and the man. Nevertheless, the full power of the dark completely feminine force can only be rectified by an unyoked woman - this is the message of the parah adumah (BaMidbar 19:2).

From experience, I can also say that the womb with child is not a "completely" feminine force. In my memories of being "in the womb", I am not alone there, and "He" (the one truly bound to me, soul to soul) is perceivably essentially with me (there in the womb).

Footnotes:

[1] Sha’arei HaLeshem II:14, “Mishnat Chochmat HaEmet"

[2] R' Aryeh Kaplan, Inner Space

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Ha'rem Y'ah

I can't believe I have now written 15 entries! on just the first verse of Sefer HaBahir. Is this unbelievable or what?!

Razin Setimin, Turning History

וגם ענן וערפל סביביו
"and also cloud and gloom surround him ..."
Sefer HaBahir, verse 1, line 3 excerpt

וגם, "and also"

From the root גמה, the shoresh means to "absorb addition", and "accept eagerly". From the gate גם, it also implies the meanings: absorb, mature, develop completely, reward, hollow out (a place for "receiving"), "conclusion", and "ceasing to exist" (i.e., the interface [1] between that manifest and that unmanifest).

Thus, the word וגם is "preparing" a hollow place within the "mekubal" [2] to receive the higher brilliance (tehiru ela'ah), the reward of spiritual development attained by way of Torah lishmah, being transmitted through Sefer HaBahir.

ענן, "cloud"

From the root ענן, the shoresh means to "fructify through rain clouds". This "cloud" is bringing waters of wisdom and Torah. R' Aryeh Kaplan, writes that ענן is a stage one must pass through on the way to receiving prophetic influx [3]. It is an acute lack of sensation and experiential nothingness.

וערפל, "and gloom"

From the root ערף, the shoresh refers to the "intense darkness" before "pouring down". Combined with the root רפא, as in Raphael, it implies "healing" waters are on the verge of pouring down (through subsequent verses of Sefer HaBahir).

סביביו, "surround him"

From the root סבב, the shoresh means "turn of events". Through intercalation with the "additional" the letters ייו, "turning history" is the implication of this word. The 3 letters ייו have a gematria of 26, the same gematria as the tetragrammaton, a 4-letter Divine Name. Hashem is turning history with this word, סביביו.

Taking all this together, the 4 Hebrew words וגם ענן וערפל סביביו of the phrase in verse 1, traditionally translated as "and also cloud and gloom surround him", are acting (in a focused manner, like the trope patach creates an "opening") as a mashpia to the mekubal (an individual or collective) prepared and ready to receive the higher brilliance of the teaching; and through it, Hashem is turning history.

Footnotes:

[1] The universe of Splendors (Tzachtzachot) forms the “interface” between Ein Sof and the “created” worlds, where the "created" worlds include Atzilut, Beriyah, Yetzirah and Assiyah.

[2] A human being is endowed by G-d to act and receive on behalf of all creation. In Judaism, the terms kohen (m.) and kohenet (f.) are employed to described this function. All human beings are able to do this. The soul of Israel (as a spiritual state) is “focused” (has a mission) to act as a “prepared critical mass” (as opposed to any individual mekubal) of “hollow receivers” from which the brilliance spreads out (via the mashpia function) globally into all humankind, like falling dominoes.

[3] Inner Space, R' Aryeh Kaplan, in chapter "The Merkavah As A Meditative Experience"

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Hei Mappiq

Regarding my earlier entry, Reconciliation Of Darkness & Light, pertaining to this:

This new unified state of malchut, wherein darkness has been clarified and reunited with tohu va-bohu, is called יאיר. From the shoresh יאר (meaning irrigating body of water), it irrigates the earth with brilliance (like waters cover the sea).

Jaron asked:

Not from the shoresh אור, light?

Yes, that's right. The way I see it, יאיר isn't from the shoresh (root) אור. It is from the shoresh יאר, the she'arim (gates) יי אר, and the orach (singular path) ה mappiq (הּ).

Note, יי אר = 221 , the she'arim of David HaMelech (Sefer Yetzirah 2:4).


other resources on mappiq-hei:
heh with a dot in it
mappiq-heh / patach genuvah


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Night Shines Like Day

ולילה כיום יאיר
"and night shines like day ..."
Sefer HaBahir, verse 1, excerpt from last line

echad אחד:
157 = the gematria of ולילה כיום "and night like day" => 1 + 5 + 7 = 13

David HaMelech's gates (Sefer Yetzirah 2:4) to the Future World:
221 = the gematria of יאיר "shines" (see malchut/aretz here)

157 + 221 = 378 => 3 + 7 + 8 = 18 (chai) => 1 + 8 = 9 (tet ט)

378 = 358 (the number of mashiach, the holy serpent) + 20 (kaf כ, the power to actualize potential)

deep deep complete
creature of the night eternal
a touch divine, a bit insane, off the edge
plunging into a cutting clarity
relentless, wild
stark and undistorted, without echo, raw tradition
a serpent song, a scorpion tale
thirsting inside out, like a finger of the endless
casting kisses
from the heart of the dark



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