Pele Aut

צברה הצ רב
inside shattered dreams, insight licks the mind
a beautiful mysterious height, the deep deep night
uncoiling brilliance, an endless river of light
like waters to the sea
drawing you to me

Writing On The Wall

what letters can tell
what words are worthy, to hold the story
the melody that plays the heart
softly, gently
fluid lights strumming notes with broken vessels
see it sounding, the silent utterance bursting full
with sweet contentment
what letters can be faithful to this rhythm
making life a monochrome rhapsody of colors
splendors laced with glory wine
waters in motion, behind the echo, echoless, timeless
ever flowing drops into thirsting dust
natural, ineffable light and dark, a breathing harmony
in the eyes of children, in weathered faces
filling up crying places
with hope, real and deeply present
what words are worthy to tell
of these wondrous times

mizbach avanim
otiot, focus & the yetzer hara

Act One

I still hear you everywhere
penetrating a myriad myriads
one thread runs with love through all, always
captivating
dynamic yet ever unchanging
your voice calls
silently, riding flames of a holy wind
moving deeply, deeply
cutting like text through the void
casting clarity with letters, footsteps on firm ground
infusing moments destitute of hope
with the taste of our story
written with secret empty places
brilliant embraces of some sweet breath
loosed like a song among knotting quanta
dancing between one and nothing
in it, strings of living stones, piles and piles
one beautiful mess of chaos, exquisitely simple
establishing a united path among the mysteries
for this woman

Reishit, Firstborn Birthright

Torat Natan 11
lifnei shemesh
chein yenon

Malchut
d'Kedushah
the Tablets of Law
which embody the
entire Torah m'Sinai
are six handbreadths
by six handbreadths
Bava Batra 14a



Ashrei t'mimei darekh, who walk with the Torah of G-D ...
Tehilim 119:1

she ma'alah chein upon those who study her ...
yaalat chein ... Eruvin 54b

transformed טפסרט, inscribed Eh-yeh Asher Eh-yeh ...
Rabbah bar bar Chanah

a Torah of Truth, and an embodiment of Emunah ...
Malachi 2:6; Likutey Maharan I 7:1

ever bestowing a guiding light, even when things appear dark and confusing ...
Mai HaNachat

for the light of the moon endures forever, eternally faithful ...
Maharal; Sanhedrin 98b

to the degree that ones accepts the yoke of heaven, is one able to climb the ladder of wisdom to perceive the inner intelligence and G-dliness of everything ...
Mai HaNachat

ראשית ב the first became beit
ראא experiencing
להימא clearly
תה without bound,
שמימו contracting and
אתה coming together
ארצו stably
reishit Bereshit 1:1

Ner Talmid

it is not
in the heavens
that I should say
who can go up
and get it for me
that I may hear
and observe it
Devarim 30:12
לה
Ner Hashem
Nishmat Adamah
one equal to all
the mitzvot



ki ner mitzvah v'Torah ohr
ראשיתב the first became beit
ראא experiencing
להימא clearly
תה without bound,
שמימו contracting and
אתה coming together
ארצו stably
reishit Bereshit 1:1

Sha'ar HaRachamim

יחידה

Yachid (יחיד) is the ultimate origin of the chasidim and the gevurot as they "exist" in Atzmut. This level corresponds to Atik Yomin in Jewish tradition and is the secret of the unhewn dolmen (הח) of ancient Celtic-Druid tradition. The unhewn dolmen is David's secret door to the mysteries behind closed doors, which is the gate - Sha'ar HaRachamim, and the power of a woman.

The Druid symbol for the sacred feminine force (ט) in ancient Celtic tradition is a circle (ס) with two lines (הח) through it. These letters חסה (meaning trust and to look forward with confidence) are the 3-letter root of deep bitachon, and to the ability to complete (שלים) netzach, all orchestrated through true mesirut nefesh (being born ignorant of one's Jewishness) with the steadfast power of woman. Malchut is the lower door (ד). Keter (the flipside of Malchut) is the upper door (ד). Together, they form the gate (ח) which marks (ה) the doors (דד) to Ein Sof and to life. kuzu bemukhsaz kuzu

The Jewish symbol for the sacred masculine force (הו) is the magen David. Like a 5 personality with a 4-wing (which I am, as well as being an INTJ), the two (feminine malchut - masculine keter) symbols unify (הדד <-> הח) and are woven together with 5 letters going to 4 letters (יחוד <-> החודה) through the secret of the unhewn dolmen. In the hands of Malchut (יי נט), through this INTJ (ינטי), is the power to unify two seemingly opposite manifestations of Divine Providence. It's a miracle of nature (נס הטבע) in the truest sense, with the power to transform & heal reality.

4 cubits X 4 cubits X 5 rules [Yoma 11, Sukkah 3b]

The purpose of creation and of our being in it is to integrate the worlds of tohu and tikun into a third order of existence much greater than either tohu or tikun of itself.
Adin Steinsaltz, In The Beginning, Discourses On Chasidic Thought



technorati tags: Torah kabbalah Judaism talmud torah celtoi keltoi jewish jewish mysticism

Shem Chai

ראשיתב
ראא
להימא
תה
שמימו
אתה
ארצו
secret of Bereshit 1:1


The Messianic Spark. The root of the Jewish soul is without blemish [Shir HaShirim 4:7]. כלך יפה רעיתי ומום אין
This is the messianic spark in every Jewish soul, in my soul, as it journeys into life. And this is my story. Ba'aish atah atid livnoto.

RaV Without Blemish. The first letter of written Torah is normally the letter beit. However, if this first beit falls (naphal) backs one space in the samech-cycle of Torah and becomes the last letter in sefer Devarim, the first letter of sefer Bereshit becomes reish, restoring clarity. With clarity restored, through the samekh of the cycle, the power of the birchat kohanim and the power of semichah are also restored, clearly without blemish (מום). For באיש, with fire is it built [Bava Kama 60b].

The beit that falls is rooted in ben, where ben represents the malchut of the ASMaB expansion of the tetragrammaton. Having fallen, the new last letter of Devarim becomes beit. Together, the two letters - the new first letter of Bereshit (ר) and the new last letter of Devarim (ב), reading from Bereshit to Devarim (seder Chesed) spell the word RaV (רב) - and with this, I have made myself a RaV [Avot 1:16]. Even better than that, I have made a RaV without blemish.

RaV is the ezer knegdo to LeV (לב). LeV is how we normally read the first and last letters of Torah (from Devarim to Bereshit, seder Gevurah) in the normal configuration. Now, we can see that the when the beit falls, haLeV of Torah is raised to RaV, and RaV is raised as an ezer knegdo to LeV. As the reish is raised to first place, so too is every letter in Torah raised one space, making reishit Bereshit 1:1 read:

ראשיתב the first became beit
ראא experiencing
להימא clearly
תה without bound,
שמימו contracting and
אתה coming together
ארצו stably

The Bird's Nest. This new configuration of Bereshit 1:1 describes my experience crossing the churning river of fire into existent consciousness. The initial experience of existent consciousness is called the bird's nest. The churning river of fire (nahar dinur) is also the shabbat river, the sambatyon.

Redemptive Chesed. RaV (of seder Chesed) has a gematria of 202. Following the fall of the beit, through raising the letters of the Torah up one space, 202 sparks of holiness are also raised from the galut of mitzrayim. Tradition teaches us that each soul is born with a mission to redeem 288 fallen sparks of holiness entangled in and exiled throughout creation. Of these 288 sparks, 202 of them are specifically associated with the exile of mitzrayim. Thus, within the first flicker of my soul's experience in creation, is the redemptive power to raise these sparks.

Redemptive Gevurah. Having raised 202 sparks, 86 remain. Eighty-six is the gematria of Elo-him, Hashem's Name associated with creation, the sefirah Gevurah, the power to support and raise the fallen, and strict judgment. In the new RaV configuration of Bereshit 1:1 as written above, the Name Elo-him is transformed into the Name להימא . This Name also has a gematria of 86. Consequently, we can see that through this Name, להימא , the remaining 86 sparks scattered throughout creation are raised and redeemed. להימא is Holy Gevurah of Atzilut.

Tikun HaTohu. Elo-him אל-הים is from the 3-letter root הים meaning agitate or creating confusion. Confusion and agitation are created by the mem sofit, which represents hidden wisdom. When wisdom is hidden from and access is closed to the mind, the mind lacks clarity. להימא opens up the mem and channels wisdom and clarity into the mind. This is the tikun of Elo-him in the world of Tohu, from which all the lower worlds (Beriyah, Yetzirah and Assiyah) are derived.

Tikun HaBrit. Now, through להימא, the world of Tikun itself can be rectified and prepared to receive the great light of Tohu. Eighty-six is the gematria of the word וימל meaning "and he circumcised" [Bereshit 17:23]. This is the tikun of Elo-him in Beriyah.

Tikun HaAf. Eighty-six is also the gematria of האף meaning "surely" [Bereshit 18:13], for surely have I remembered, and surely Sarah laughs with the Name להימא. Surely remembering and laughing at the absurdity of it all, anger, אף [Shemot 4:14] is transformed into a measure of remembrance equal to all the mitzvot of the Torah. This is the tikun of Elo-him in Yetzirah, the world of the letter vav.

Tikun HaChemah, Sh'lim. With Elo-him and the world of Yetzirah rectified, the broken vav of shalom is restored to wholeness. Through restoration of vav, wrath חמה is transformed into a protecting wall, חומה.

Tikun HaShechinah, Tashuv Hey. The digit sum of all the letters constituting the newly configured Bereshit 1:1 is 5. Five is the value of the letter hey, representing the power of expression and complete teshuvah. This is the tikun of Elo-him in Assiyah and sweetens the 5 judgments in Malchut at their root. hamtakat hadinim beshorsham

Shem Chai. Each person has a spark of Mashiach, one's living name, one's shem chai שם חי. With the 4 letters of shem chai and the following 4 expressions, the 4th side of the letter beit is closed, restoring the power of redemption to wholeness in all 4 worlds, and drawing it down into all existence.

מ This is my name, ליאורה חנה אלישבע צברה בת אהוביה ואדר

ש this is my remembrance, ראשיתב ראא להימא תה שמימו אתה ארצו

י this is my hallel, רב

ח and this is my decree, להימא

making a vessel fit for (my spark of) Mashiach.

technorati tags: Torah kabbalah Judaism talmud torah soul prenatal oath jewish jewish mysticism baal teshuvah

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

technorati tags: Torah kabbalah Judaism talmud torah soul prenatal oath jewish jewish mysticism bat kohen baal teshuvah

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

technorati tags: Torah kabbalah Judaism talmud torah soul achdut jewish jewish mysticism gematria teshuvah

Messianic Consciousness

The Divine 4-headed shin of Hashem and of the matriarchs [1, 2] represents chochmah of binah of atzilut, with its base representing the malchut of echad. Concealed within the natural functions of the universe, it is imperceptible to the limited and unrectified human mind. This shin represents the changeless dark essence - the dark light corresponding to the love of the Land of Israel, and represents rectification of the sin of the spies.

The 4 heads of the shin represent the future to come (לעתיד לבא) and the level of imma ila'ah (of atzilut) in unity with the malchut of echad (of Ein Sof). The lower partzuf of imma ila'ah is tevunah, the power to apprehend the future world. Comprehension of this apprehension is also called the coming world (עולם הבא olam haba). Thus, the 4-headed shin alludes to both the coming world (the lower brilliance) and to the future world (the higher brilliance). In my experience, the epiphany of 1967 is an example of a lower brilliance event. Yet, from that was confirmed a future higher brilliance event.

Found on the original tablets from Sinai, the 4-headed shin is embossed on the left side of the tefillin [2] worn on the head (corresponding to the letter reish of raz, where raz symbolizes the mystery of Mashiach Ben David). This shin comes into existence by framing and intercalating the the 3-headed shin of this world (olam hazeh עולם הזה).

Framing the 3-headed shin, the fourth vav of the 4-headed shin, represents the archetypal righteous convert/ba'alat teshuvah [1], who transforms upon arising from the dark base point of the malchut of echad into a zayin. This zayin is the last letter of raz, and represents revelation of a once-hidden holy spark through the righteous convert/ba'alat teshuvah).

Moreover, this zayin (true favor) unifies the Divine, the spiritual and the physical, and serves as a conduit for the provision of sustenance to Israel and to the whole world, through atzilut to assiyah, flowing from the malchut of echad. The true favor found in zayin [1] is the sum (58) of seven components hidden in the form of the 3-headed shin of this world (3 yuds above 3 vavs on the yud of the base).

The 3-headed shin of Elokim and of the patriarchs [1, 2], similar to the one used in the Torah scroll, represents binah of chochmah of the lower worlds of beriyah, yetzirah and assiyah, with its base (turned upside down and inside out like a nun hafucha) established in the malchut of atzilut. It is found on the right side of the tefillin worn on the head and refers to the human mind [2] and to its ability to receive intangible insight through the connecting dalet of darga (the ta'am elyon) and to perceive reality.

The transformative split vav of the 4-headed shin's line consciousness (through the 5 "line" vowels of the ogham) represents of the penetration of unblemished truth (through the 4 hebrew vowel letters) into the false grace of this world. This transforms the lie sheker (שקר shin kof reish) into the vowel shuruk (שורוק shin vav reish vav kof), thereby redeeming and revealing the once-hidden spark of truth upon which the lie once stood.

The hebrew vowel shuruk represents a synthesis of point (hebrew dagesh, celtic letter ailm), line (hebrew vav, ogham line) and area consciousness (a complete shuruk). This transformation and unification is the full rectification of the sefirah yesod. Yesod in the form of a tet (having the power to bear opposites and to unite heaven and earth) "frames" malchut. Yesod in the form of a vav contains the seed of truth. The dark essence of malchut is rectified by framing (a function of tet) and penetrating into the heart of vav (a function of zayin) through tevunah (the lower partzuf of imma ila'ah). This rectification transforms the inner essence of vav (da'at) into the zayin of shabbat consciousness, thereby raising the 3-headed shin "above the wood" of the lower worlds into the world of atzilut.

Attainment of shabbat consciousness and the elevation of the mundane back into the realm of holiness of atzilut marks rectification of the tree of knowledge. This enables unification in holiness of truth with favor through knowledge - ushering into every malchut the messianic consciousness of echad. Through the prism action of malchut, messianic consciousness is reflected, iterated and spread throughout all levels of existence, surging through all with the brightness and brilliance of the Ein Sof. Thus is the dark primordial pit of the tehiru and the whole world infused with the brilliance of the Infinite One.

References:
[1] Rabbi Yitzchak Ginsburgh, The Alef-Beit
[2] Rabbi Michael L. Munk, The Wisdom In The Hebrew Alphabet

technorati tags: Torah kabbalah Judaism talmud torah soul jewish conversion gerut baal teshuvah