Tuesday, May 30, 2006

Holy Chaos

As mentioned in a previous entry, the "mother" letters (א, ה, ו, י) of the divine name Ehevi function as both vowels (nekudot, of Binah and the worlds of Beriyah1 and Tohu, specifically Olam HaNekudim) and consonants (otiot, of Malchut and the world of Assiyah1). Thus, in Ehevi (the origin of the divine feminine principle in Da'at), both "Leah" and "Rachel" (Imma - through Tevunah, and Nukvah, respectively) are re-unified; and woman speaks with her unique voice.

Importantly, achieving this "feminine" re-unification signals complete tikun of "the tree of knowledge" and elevation of "evil" (femininity and tohu2) back into the realm of the holy as taught regarding Moshe and the eleven incense spices3.

Moreover, proper preparation of these eleven incense spices leads to nevuah.4


1 R. Aryeh Kaplan, Meditation & Kabbalah (p. 212)

2 The Ari identifies the 11 incense spices with the sefirot of the world of tohu, where both da'at and keter exist simultaneously, as opposed to the sefirotic situation as found in the world of tikun. See Eitz Chaim 9:2 (p. 120); 48:1 (p. 370); 49:3 (p. 383ff.)

3 Sha'ar HaKavanot, Drush Tefilat HaShachar p. 87ff.; cf. Eitz Chaim 49:8 (p. 390f.

4 R. Aryeh Kaplan, Inner Space; Cf. Exodus 30:30:35-36; Vayikra 10:1, 15:12; Bamidbar 17:4, see Ibn Ezra, Ramban on Vayikra 30:9

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Saturday, May 27, 2006

Reverse Im HaKolel

The "protected house" of a dream earlier this month is from the root חוה meaning "protected homes".1 It was built into the side of a "small" mountain. The dream points to completed tikun of חוה (Chavah) into חוויה (protected experience) and to an existent state of kedushah surrounding and filling it. With a gematria of 35, חוויה has the same numerical value as the two letters לה which, through a pasuk of Torah (Devarim 30:12), represent my whole name, ליאורה. The house was lit within. The remaining letters of my name permute into אורי, my light - and the light of my bashert.

The swarm (in the dream) represents the "these" (אלה) in the idolatrous phrase "these are your elohim Israel" (Shemot 32:4) spoken by Aharon during the incident with the golden calf. Eleh (אלה) has a gematria of 36. Significantly, the number 36 is associated with a (לו) lamedvav tzadik. Consequently, "these" are a distinguishing test and the final ketz which transforms, purifies and elevates a lamedvavnik to the next level2, from righteousness to holiness, to לה, through a reverse im hakolel3 where the normative sum is reduced by 1 to reflect the "small self-nullification" integral to the meaning of Hermon (the "small" mountain).4

The swarm was not able to enter the place of kedushah. Only the waters of the parah adumah can purify the sin associated with the "these" of the golden calf.5 The she-demon horde trying to break in was indeed angry, but there was a peaceful light in the protected house that night.

חוויה represents the pure existent expression of חייה chayyah, just as חוה represents the fractured expression of חיה chayah.


1 Etymological Dictionary Of Biblical Hebrew, R. Matityahu Clark
2 Zohar Chadash 56b; Tikunei Zohar 47 (87b)
3 Zohar I, 8b-9a explains that new words and/or "entities" (a new method of gematria, for example) can be created through discourse on the Torah.
4 Rabbi Yitzchak Ginsburgh teaches: the root of Hermon in Hebrew is cherem (spelled: chet, reish, mem). Cherem means nullification or self-nullification. The remaining two letters of Hermon, vav and nun, are used in Hebrew to reduce quantity in the meaning of a word. Although it is the largest mountain in Israel, Hermon means "a small self-nullification."
5 Numbers Rabbah 19:8

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Friday, May 26, 2006

Sufah And Se'arah

The sufah "stormwind" of Sefer Yetzirah 1:6 and 6:1 is from the Hebrew shoresh סוף. This root1 implies being thrust beyond the boundaries of the mind, and tottering on the edge of chaos. It implies an exodus of experience - relentlessly powerful, liberating, dangerously divine. A mystery of true devekut, it is Ruach HaShem, and the first experience of true nevuah. A divine blast meant to uproot deep-rooted distortions, Ruach HaShem brings the object of the divine's reconstruction project into a state of perfect kedushah.

Ruach se'arah2 (from the shoresh שער) is a klipah, in contradistinction to ruach hakodesh or divine inspiration. Like its ezer knegdo, the shoresh "against it" (שרע), it implies stretching and extending in response to a strong inner movement. In other words, it is deliberate, measured, active work. This klipah gives the soul something to push and pull against enabling growth. As a yetziratic "agitating wind" meant to loosen distorted complexes in the soul for removal and/or reconstruction, ruach se'arah is neither as powerful nor as potentially destructive as Ruach HaShem.

Ruach se'arah results when the human moves toward the divine. Ruach HaShem results when the divine bestows upon the human.

Regarding Ruach HaShem, I once wrote a poem:

relentless, riveting, crazy
maybe even insane
certainly a perfectly misfit madness
playing she-devil rhythm and blues
some iconoclastic tune
as laughing lightning bugs
dance with itty bitty bytes
of irrational disequilibrium
without negotiation

into heaven or hell
only singleminded love
goes there


1 Etymological Dictionary Of Biblical Hebrew, R. Matityahu Clark
2 Inner Space, R. Aryeh Kaplan

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Thursday, May 25, 2006

Imos Ha'Keri'ah II

In follow-up to this post on the Imos Ha'Keri'ah and the Divine Name, Ehevi:

The אמות הקריאה, precursors to the Hebrew vowels (nekudot), and also known in Latin as mater lectionis, are both consonants and vowels. In other words and importantly, the letters which comprise the imos ha'keria'ah (אהוי) are fully "able" in 2 worlds simultaneously: functioning as a consonant (in the world of asiyah, ה) and functioning as a vowel (in the world of beriyah, ה). Both of these worlds are in the domain of the feminine (הה). I'm recalling something about "when the letters hey are equal, side by side" here ...

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Secret Of Aharon's Staff

As mentioned in the previous post, the teli (תל-י) is an awesomely chaotic creative yet destructive force when unrestrained by proper middot. In contradistinction, a talmidah (תל-מידה) chachamah has brought down and incorporated the power of the teli in "proper measure". So, in reality, the teli is just another name for the "staff" of a "new" golem; in other words, a beginning student of Sitre Torah.

Rabbi Dovid Rosenfeld writes:

The Hebrew word golem literally means an unfinished object, such as a utensil which has been shaped but not polished. (This term is more famous for the artificial humans created via kabbalistic means -- who too are not- fully-functional creatures.) Thus, our mishna is comparing the qualities of a "finished", mature scholar to one of less advanced scholarship.
teli -> golem -> talmid -> talmid chacham
mateh -> perach -> tzitz -> shkedim

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Wednesday, May 24, 2006

The Teli

The תלי (tav lamed yod) of Sefer Yetzirah 6:1 implies a lack of firm connection to the earth. It "hangs" and is "suspended" between nothing and everything. Consequently, it "hangs" above the rational mind, not yet anchored in nor formed through reason. It hasn't yet penetrated Binah at this point nor has the discernment of a "developed Binah" (partzuf Imma, including Imma Ila'ah and Tevunah) processed its "power and information" yet. That is why this energy may be seen as a dragon; an uncontrollable force unleashed as a powerful, fiery and chaotic energy which is unfocused by mature Binah. The תלי is a powerful yet unformed energy. Most people, particularly those not actively engaged upon the way toward improving the middot1, lack the tools (a capable Binah) to form and focus it properly. Not properly formed and focused, it tends toward distortion when it "connects" with the earthly universe of the mind, which may "break out" with awesome delusion and/or set in motion disastrous consequences if its power is drawn down prematurely.


1 The middot significantly impact proper assimilation of intellectual comprehension through Tevunah.

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Imos Ha'Keri'ah

Sefer Yetzirah 6:1 indicates that there are 3 mother letters א, מ, ש (aleph, mem, shin) which may be pronounced. Significantly, it doesn't tell us that there are 4 mother letters which are not pronounced: the mothers of reading (imos ha'keri'ah)1; they are the letters א, ה, ו, י (aleph, hey, vav, yud). Interestingly these letters comprise the divine name Ehevi. Ehevi is the divine name associated with the left side of the quasi-sefirah Da'at, and with the origin of the divine feminine principle.

1 Margolios Ha'Yam on Sanhedrin 4

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Monday, May 22, 2006

Kaparah And Achdut

Since I filled up the tub in a dream, I might as well fill up the "reverse vision" yiddish word for tub (toyb -> bit) that is a dove too. Here goes:

Bit spelled ביט equals:

בית יוד טית = 851

851 = באמתחת = "in the sack of" (Bereshit 44:12) where Yosef's brother's bags were searched and the wine goblet was found "in the sack of" Benjamin.

That is (not) so surprising, given the fact that I had a dream about a ~3/4 empty bottle of Manischewitz wine "in the tote of" me yesterday morning, and it made me feel like Benjamin too. I blogged it in my personal journal, naming the second post "Benjamin's Tote".

יבא ידיד בן ידיד ויבנה ידיד לידיד בחלקו של ידיד ויתכפרו בו ידידים

Menachot 53a

The companion son of the companion shall come and build the companion for the companion in the portion of the companion in order to atone (kaparah) for the companions.

Rabbi Yitzchak Ginsburgh writes1:

This riddle of the sages is interpreted to mean: "Solomon, the descendant of Avraham, shall come and build the Temple, for G-d, in the portion of Benjamin, in order to atone for Israel." The sages cite a verse for each of the above six in which it is referred to as ידיד, "companion". From this we learn that the concept "companion" unifies the souls of Israel and G-d through the means of the specific archetypal souls and the Temple service.
Rabbi Pinchas Winston writes:
As basic to the Torah Jew as eating and sleeping are the concepts of teshuvah and kaparah -- repentance and atonement (though the latter are harder to do, but, far more meaningful, if only in the long run). Simply put, teshuvah is what we human beings do by, 1.) regretting the sin, 2.) verbalizing the admission (viduy), and 3.) avoiding the sin the next time it becomes a possibility to commit it. Kaparah, on the other hand, is what G-d gives to us if we MERIT to have the previous "slate" wiped clean.
Actually and more precisely, the bottle of wine in the dream was not quite 3/4 empty - it was more like 7/8 empty - just like the real bottle of shabbat Manischewitz wine I've had sitting in my room for months. Just sitting there by my shabbat candlesticks that have also remained unlit over the past several months. I've spent my shabbatot completely in the dark essence (תא) of night.


1 The Hebrew Letters, Channels Of Creative Consciousness, R. Yitzchak Ginsburgh

Drawing Down Shefa

There are 7 stages of drawing down divine sustenance from the Ein Sof. ביט is the 8th vessel, which both gives and receives. In other words, it is the atarah1.

The shorashim (roots) are primarily configurations of emanation (atzilut), while "words" (derivatives of roots) are primarily configurations of creation and making2 (beriyah and asiyah, respectively). That said, there is no root ביט. There are 5 "hebrew roots" as mentioned in a previous post. The 3-letter configuration ביט (as I understand it) is not a hebrew root, or any hebrew word in my hebrew dictionary3. Moreover, in the form as it is (with a gematria of 21), it isn't a word in the Torah either4. It is, however, a novel word. As a novel word5 in the world of assiyah, it is associated with yiddish by reverse vision nonlinearly6 with the evolving 7 meanings as follows:

one, to say, sun, to be, to ask, deaf and (finally, shema and behold) dove

There are 7 levels of meaning "drawing down into" this "yiddish" word, and whether Eliezer of Worms originally meant it as a yiddish word or as merely a "novel word" of Torah is irrelevant to the fact that everything I've posted earlier stands as true with respect to patach mashiach.

There are no mistakes. There are only ways to get there.


1 Hebrew manuscript connected with R. Eleazar of Worms [published in Kabbalah:new perspectives by Moshe Idel, p.193, hebrew text on p.372].

2 Words are the expression of thought. The letter ה is the second and last letter of יה-וה, the Divine Name. ה is the letter representing beriyah and asiyah, and expression.

3 New Bantam Megiddo Hebrew-English Dictionary

4 The Spice Of Torah - Gematria, Gutman G. Locks

5 Zohar I, 8b-9a

6 Here, we can see that the 7 words are connected "nonlinearly" in the table. The table is not a haphazard arrangement of different vowel pronunciations and words; complex pattern and meaning emerge from the arrangement.

Behold A Dove In The Tub

By golly, a dove is in the tub.

ביט is the reverse vision of the yiddish word toyb (northeastern), toub (mideastern), and tub (southeastern) - all meaning "dove", a most loyal bashert. Importantly, through the association of toyb-tub (טיב-טוב) with dove, it is the ezer knegdo to ביט.

Consequently, we can behold (a meaning associated through the kabbalistic symbolism of "dove") that ביט is to Yaakov, as Leah and Rachel are to טיב-טוב, respectively.

Altered States, The Tub

Morgan80203 tells us that the word ביט is yiddish and means a basin or tub. Interestingly, earlier this month, I had a dream about altered states with a tub in it, and also in the tub, an alien who turned out to be human.

Somehow, I feel like I'm down to the wire and being drawn in. Yiddish is a complex synthesis (וה) of the worlds of tohu (ה) and tikun (ו), and much like binah consciousness (in the way of chasdei David hane'emanim1). Hebrew is more "simple" and like chochmah (י) consciousness "prior" to its extension (ו) into the world of tikun.

וה is the part of the divine name יה-וה which refers to hamashiach and/or messianic consciousness (Sefer Hakdamah, referenced in Studies In Ecstatic Kabbalah, Moshe Idel).

This association makes ביט the real-word correspondence to וה and supports that it is the "patach mashiach" to messianic consciousness. The key is with binah, which is chaos and complexity.

Got milk to go with these yiddishe cookies?


1 Gates of Light, R. Yosef Gikatilla and Inner Dimension audio lesson here

Patach Mashiach

An unusual word found by kwaw93 in a 13th century manuscript reproduced in a book by Moshe Idel1 in association with the divine name אה-יה is ביט. The question was asked, what does it mean?

Not knowing the document or the context in which the word was found exactly, here's a theory I propose based on hebrew roots, both 3 letter roots (shorashim, roots) and 2-letter roots (she'arim, gates):

Follow the logic through to ביט ... in dynamical terms of consciousness, these shorashim mean (in the alphabetic order of rachamim, midat harachamim):

בטא - express, speak rashly
בטה - speak
בטח - trust
בטל - void, cease
בטן - protrude at center, body, convex

There are only 5 Xבט shorashim listed as 3-letter roots in the Etymological Dictionary of Biblical Hebrew (R. Matityahu Clark). The common "gate" of these 5 roots are the letters בט. Also, all the shorashim pertain to the "action" of "cycled speech-consciousness".

In other words, beginning with the chicken, so to speak, one has a "void" (בטל) or an empty space in which to receive the divine word. Consciousness through the letter ל reaches upward (toward the supraconscious source, joined with consciousness in the א of בטא) eliciting a "reverse" protrusion (בטן) of the ל (the letter נ) of consciousness, creating an convex "opening" (patach) in the void (which is a targum/tarah2 gate into ein sof). Now, "speech" begins to "be expressed" by "falling" into the א of בטא.

However, at the level of בטא, speech is "rash"; it is chaotic, uncontrolled and going everywhichway because it is "all there" wrapped up together with everything and nothing in the א. It's still in a "congealed state" and not "thought out", a terrible ice yet beginning to melt. In other words, it is still primarily above the rational mind - in the universal or suprarational mind (with a mere "tail" into the mind through the virtue of being yoked to a letter in the first place).

Transforming the root בטא to בטה, we can now bring down the melting insight (we gathered while in א) into the rational mind (through the receiving letter ה, the letter of expression and understanding) to create coherent speech.

Through the next root, בטח, communication (as opposed to mere expressive speech) occurs through the letter ח. The difference between speech (ה) and communication (ח) is that no one needs a "hearer" to speak, but to communicate, one does indeed need a hearer (or an engaged audience who will take in the information, consider it and respond). Importantly, to fulfill the spiritual mission of humankind "to receive for the sake of giving" (in kabbalah, called reishit), it is better to communicate than to merely speak. The root בטח allows us to fulfill what it means to be human - to communicate with another being through integral connection rather than to merely "tell". Necessarily, honest communication is established on trust.

In fulfilling the ideal of speech (which is to allow honest communication between souls), we are allowed back into the empty place (בטל) which has the potential to lift (ל) us again into the suprarational mind to receive another dose of divine communication, to repeat the process of receiving for the sake of giving.

Now, the 5 shorashim which describe this process are themselves rooted in the 2-letter gate (tarah/targum) בט.

The unusual word is ביט. The letter י is a letter which "projects" consciousness. In other words, it represents the medium of the soul or the vehicle which carries out the dynamic process described by these 5 shorashim.

Consequently, I suggest that this unusual word, ביט, is a shorthand code for the process of receiving and communicating the divine word.

In other words, it is the key to prophetic communication.


1 Hebrew manuscript connected with R. Eleazar of Worms [published in Kabbalah:new perspectives by Moshe Idel, p.193, hebrew text on p.372].

2 associated with the divine name, Adnut

This is My Name forever and this is My remembrance ... Shemot 3:15

Orach Shem Chai

Darkness (choshech, חשך, the dark light of peace, the ש of שלום) was born from the separation of some original unified light (veha-aretz hay'tah, והארץ היתה) into the lights of tohu (תהו) and bohu (בהו), which are chaos and uncertainty1, respectively. Reunification of rectified choshech, tohu and bohu brings into existence the lights (ben Yosef and ben David) of moshiach known as the brightness (reunified tohu va-bohu, tehiru tata'ah) and the brilliance (reunified brightness ve-choshech, tehiru ela'ah).

Tohu, from the root תהה is a reaction to uncertainty (bohu, where bohu is from the root בהה); the result of that reaction creates darkness in awareness. The original unified light (veha-aretz hay'tah) is a forward projection (hay'tah1 from the root יתא) of one inmost essential (ateret hayesod, ט) element of ha-aretz (stable elements of existence1, from the root ארץ); where this essential element focuses the blessings of life & peace reunified into certain existence, malchut.

Let there be light. And there was light. This light is the singular light of moshiach and peace, forth-spoken into unified existence by G-d. It is the rectified and reunified lights of tohu and bohu and of darkness, made one.

Immediately following the creation of darkness (the protective element), the spirit of moshiach hovered over the face of the deep (Bereshit 1:2). Written into existence with words of Torah, the light of redemption was sent and brought forth into Active Presence. And G-d saw that the light was good. On the very first day, even before the fall of Adam and Chavah, the light of redemption was sent forth.

On the fourth day (Bereshit 1:14), the two great luminaries (meorot) were made for signs, l'otot (לאתת). In hebrew, the word l'otot is spelled without the letter ו, as the word is normally spelled (לאתות and/or לאותות, see here on the two vavim). This ו is the ו of completion, redemption and transformation. This ו is also the herald of redemption, and the same ו found in the name of Eliyahu HaNavi. Thus, on the fourth day, the guarantor of redemption was sent forth by G-d into existence, also prior to the fall of Adam and Chavah.

So, we can see, that Adam and Chavah, represented by the sun and the moon, had to fall - and the moon had to diminish herself (center in malchut as opposed to yesod) - she had a ו to catch and split for her husband (Midrash Chaseiros), creating a returning path (orach) into the Divine, turning history and transforming shiflut into geut.

protected by darkness (Tehilim 18:12, Bereshit 1:2) ...
והארץ היתה תהו ובהו וחשך


1 Etymological Dictionary Of Biblical Hebrew, R. Matityahu Clark

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Masoret, Key To The Temple

Temurah 16a:

Chazal says that Torah was forgotten by the end of the days of Yossi ben Yoezer.

The language used in the phrase "the end of his days" is l'sof yamav. The masculine light of Yossi ben Yoezer is aur yashar, the straight light, represented by the aleph-beit in the order of rachamim, mercy (מדת הרחמים, middat harachamim). The first and last letters of the order represent the whole order, similarly to a name pasuk in the kabbalistic tradition. Consequently, the letters א and ת represent the entire מדת הרחמים. Together, these letters form the word et, את. Tradition teaches us that את comes to add.

The feminine order of the aleph-beit is the order of din, judgment (middat hadin, מדת הדין). Just as את comes to add, the first and last letters of the feminine order are תא, a cell of the Temple. Each cell of the Temple was completely dark, emanating the dark essential light of night, the aur chozer.

Taking the masculine and feminine orders of the aleph-beit together, we see that את comes to add to a תא of the Temple. Consequently, at "the end of his days", where "his days" refers to the masculine order of the aleph-beit, there is ideally a cell of the Temple to receive it.

So, why was Torah forgotten at the end of ben Yoezer's days? Answer - because there was no תא of the Temple at the "end of his days". In other words, there was no feminine force found to balance him and as his ezer knegdo. This balancing feminine force represented by the word תא begins with the letter ת.

Interestingly, it took 400 years1, from the end of nevuah (at the end of ben Yoezer's days), to arrive at the time when makhloket began to greatly increase, i.e., the time of Hillel and Shammai. Four hundred is the numerical value of the letter ת, the first letter of the feminine light. The letter ת is HaShem's seal (chotem) of truth in creation.

This is the truth-seal of 4002 in creation to be unsealed at "the end of days" (acharit hayamim) mentioned in Sefer Daniel (12:4,9). Sefer Sha'are Orah (R. Yosef Gikatilla) tells us that "the end of days" refers to the dark feminine force3, to Lilith. Lilith is the key to the Temple. Importantly, the essential nature of Lilith (representing the dark feminine force) is necessarily Holy, given her key connection in the Temple.

Taking all this together, we can see that:

1. The dark feminine force is the key to the Temple.

2. The dark feminine force is the key to unsealing the mysteries of "the end of days" and consequently, to initiating the "days of redemption" and the era of mashiach.

3. The dark feminine force is the key to yemot hamashiach.

4. The dark feminine force is the key to renewing the institution of nevuah and to reunifying this institution with the wisdom of the sages, thereby merging wisdom and prophecy into "a single stream of enlightenment".

5. The dark feminine force is the key to unlocking and releasing the brilliant light of (תא) ein sof (את), which is ein sof aur (אתתא) from the Malchut of Echad.


1 The (second) Temple stood for approximately 400 years. Nevuah ceased at the beginning of this period, and Hillel and Shammai lived at the end of it.

2 There are 400 gematriot about the lengths of times the Temples stood.

3 The feminine "end of days" (acharit hayamim, ra'oh) is the reverse vision of the masculine "end of his days" (l'sof yamav, chazon

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Aliyat HaDorot

Beginning with background information from this continuing online discussion:

(Pirkei Avot, on the transmission of Torah since Sinai, contributed by 'int')

Moshe received the Torah from Sinai and passed it on to Yehoshua; Yehoshua to the Elders; the Elders to the Prophets, and the Prophets passed it on to the Men of the Great Assembly.
(Soncino Talmud Chagigah 16a, footnote 42, contributed by 'melech')
In the J. Hag. II, 2 we are told: At first there was no controversy in Israel except over the laying on of the hands alone. But Shammai and Hillel arose and made them four (in Bab. Shab. 14b, only three points of dispute are mentioned; cf. Tosaf. to our passage). When the disciples of the School of Hillel increased, and they did not study sufficiently under their masters (lit., ‘did not sufficiently minister to their masters’), the controversies in Israel increased, and they became divided into two companies, the one declaring unclean, the other declaring clean. And (the Torah) will not again return to its (uncontroversial) place until the son of David (i.e., the Messiah) will come.
(contributed by 'melech')
Pre-Chazal times were seen as perfect (yeridat ha-dorot and all that) and the controversies only arose much later.
(Gate Of Reincarnations, Chapter 37, The Ari, contributed by 'liorah')
Further down to the east there is an opening to a cave with a garden above it, and to the west side of the cave below there are three cracks. That is where Yossi ben Yoezer, Yossi ben Meshulam, and Yossi ben Yochanan are buried-opposite the three cracks.
(Yerushalmi Chagiga 2:2, contribued by 'TipuseiHarim')
From Moshe to the Yossis, who are the first of the pairs who receive the mesorah as listed in Pirkei Avot, no conflict of halacha arises which cannot be settled.

Yossi ben Yoezer and Yossi ben Yochanan disagree over whether semicha (pressing hands to the head of an animal about to be sacrificed) should be performed on yom tov. This dispute passed through all the zugot, down to Hillel and Shammai (note: 4 or 5 generations later), who added three additional bones of contention (note added: at which time disputes and forgetfulness of Torah increased).
(Temurah 16a, contributed by 'TipuseiHarim')
Chazal says that torah was forgotten by the end of the days of Yossi ben Yoezer.

4 Key Areas Of Disagreement Leading To Torah Being Forgotten

Taken together, the data suggest that there were 4 key areas of disagreement which led to Torah being "forgotten"; the first being the disagreement between Yossi ben Yoezer and Yossi ben Yochanan over semicha and the later 3 during the times of Hillel and Shammai.

Link To The End Of Days

"The language is that by the end of R. Yossi ben Yoezer's days, torah was forgotten" hints to the idea of "the end of days".

First & Subsequent Splits Leading To Forgetfulness

The two Yossis and Hillel and Shammai are 4 men. The "end of days" can refer to the dark feminine principle.1 So, it seems to me a possibility that the third Yossi (ben Meshulam) not mentioned with the 2 Yossis (ben Yoezer and ben Yochanan) who initiated the whole forgetting thing is connected to a split - Yossi ben Meshulam (masculine force) and "the end of days" (feminine force) of one "whole" Yossi, leading to forgetfulness in the feminine force which was expressed as forgetfulness in the masculine force in the time of Hillel and Shammai - see what I'm saying?

There is 1 key area which led to forgetfulness in the feminine, and 1 + 3 = 4 key areas which led to forgetfulness in the masculine.

Master Key To Remembrance, Semichah & Transmission

Consequently, it seems to me that Yossi ben Meshulam is the single master key to remembrance by the feminine, who can in turn "undo" the other 3 areas leading to forgetfulness in the masculine.

Aliyat Ha-Dorot

This is further supported by the fact that pre-Chazal generations were seen as yeridat ha-dorot given that the expressions dor dor, dor v'dor and/or dor l'dor represent an unwanted separation and discontinuity between Netzach and Hod.1 Consequently, the phrase yeridat ha-dorot implies the opposite of separation between these two sefirot. In other words, the phrase yeridat ha-dorot implies a 4-fold unity of the "two sons of Yosef" (Yesod) with Netzach and Hod prior to the dispute between Yossi ben Yoezer and Yossi ben Yochanan. A 4-fold reunification of these sefirot could be called aliyat ha-dorot.

It makes sense too, given that Hod and Netzach are related to learning and transmission, respectively.


1 Sha'are Orah, R. Yosef Gikatilla

On Mashiach's Nevuah

Temurah 16A
"The day that Moshe was going to die, he said to Joshua, ask me anything you want. He said, "I wouldn't forget a word you said". After he died, Joshua forgot 300 halachot and discovered 700 uncertainties, and the Jews were ready to kill him. G-d said, "I can't tell them to you"... eventually Otniel ben Kenaz derived them through his logic."

There are 300 halachot mentioned in the Zohar pertaining to the world of Tohu concerning the phrase "and the name of his wife was Meheiteval". I've read about those.

So, the 700 uncertainties must pertain to Hadar, the 8th king and the last one preceding a king in Yisrael.

And, the first 7 kings represent unstable chaos, Hadar represents stable chaos and then comes the world of tikun and a king in Yisrael.

On the other hand, why forget? Interestingly, there are 4 sets of "300 halachot":

# Three hundred halachot concerning "a mighty bright spot."
# Three hundred halachot concerning "you shall not let a sorceress live."
# Three hundred halachot concerning "the tower soaring in air."
# Three hundred halachot concerning "and the name of his wife was Meheitavel."

Mashiach's Prophecy & The Secret Of Splitting The River

Mark Of A Great Teacher

email commentary regarding Pesachim 22:

The Meaning of “Et” (את), and the Meaning of Truth

The Talmud relates the story of Shimon [or Nechemyah] HaImsuni, who expounded the meaning of the word “et” every time it appeared in the Torah. He abandoned the endeavor, however, when he tried to address the verse (Devarim 10:20), “You shall fear “et” the Lord thy God”, stating, “Just as I have merited reward for the interpretation, I will likewise merit reward for abandoning [the apparently untrue interpretation]. However, R. Akiva came along and salvaged the interpretative process, explaining that the word “et” in that verse comes to include a Torah scholar under the obligation of “fear”, or reverence.

R. Chaim Ya’akov Goldvicht commented on the fact that Shimon HaImsuni, who had become the expert on the meaning of “et”, was stymied by this verse, while R. Akiva was able to interpret it. He explained that at first, the challenge of understanding what other being could be included within the fear of God was too great, even for one expert in this area. R. Akiva, however, had the advantage of witnessing Shimon HaImsuni’s unwavering commitment to truth. When he saw how one who had devoted so much labor to a project was nonetheless ready to abandon that project when it appeared inconsistent with truth, R. Akiva was inspired to realize that Torah scholars also deserve to be included in the commandment of reverence. R. Daniel Feldman, YUTorah Daily Daf

My understanding is that the word "et" comes to add - and this would make sense since "et" is of the expansive "order of chesed" (alef to tav). In contradistinction to "et", the word "ta" (תא cell, like a cell in the temple is completely dark, tav to alef) alludes to the "order of gevurah".

The thing that has me stymied is the sentence "Akiva came along and salvaged the interpretative process, explaining that the word “et” in that verse comes to include a Torah scholar under the obligation of “fear”, or reverence."

What does this statement mean? Is this Torah verse (Devarim 10:20) some sort of fuzzy pivot point where chesed and gevurah merge into one another? And to "merge" the two attributes successfully, one is under "the obligation of fear"?

Melech answered:
Iyov 6:14

לַמָּס מֵרֵעֵהוּ חָסֶד; וְיִרְאַת שַׁדַּי יַעֲזוֹב

I responded:
Iyov 6:14 To him that is ready to faint kindness is due from his friend, even to him that forsaketh the fear of the Almighty.

Devarim 10:20 Thou shalt fear the L-rd thy G-d; Him shalt thou serve; and to Him shalt thou cleave, and by His name shalt thou swear.

אֶת-יְהוָה אֱלֹהֶיךָ תִּירָא, אֹתוֹ תַעֲבֹד; וּבוֹ תִדְבָּק, וּבִשְׁמוֹ תִּשָּׁבֵעַ.

Were the two sages (Shimon/Nechemya HaImsuni and R. Akiva) contemporaries? And why is the former not called a rabbi?

Melech answered:
Some say Shim'on/Nechamya Imsuni is the same guy as Nachum of Gimzo, which would would make him a teacher of R. Akiva.
My conclusions given this critical byte of information:

1. The mark of a great teacher is that his/her students become greater than the teacher.

2. Iyov 6:14 represents Shimon's level of understanding, where the first and last letters of the pasuk encapsulate its explicit order, the Written Torah - לב

3. Devarim 10:20 represents R. Akiva's level of understanding, where the first and last letters of the pasuk encapsulate its implicit order, Sitre Torah, dancing between one and no thing - אע

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Chozeret B'Teshuvah

את comes to add:

I had an odd dream. In it, I was given an Israeli-Jewish identity card on which I was "identified" temporarily (in the dream, since I am unmarried) as a חוזרי. In the dream, I knew that the word reflecting my "identity status" would change upon becoming married. My dream was very specific - the word was spelled חוזרי (I saw the letters within my dream) plus another hidden letter [1a] which I can't articulate now that I'm awake (although I can still perceive its presence hovering, touching yet not touching the mind).

There were no written vowels with the letters (like a Torah scroll, signifying kedushah) on the card, just the letters of the word. The word was located in the middle "identity" section of the card, in the top line between two other words (each in its appropriate respective "section"). Attention "drilled down" to focus on this word/card within the context of a larger dream, most of which I've now forgotten. Yet, like fire on fire, I received this word and these letters as Moshe Rabbeinu received the Torah on Har Sinai - like a Torah written without vowels.

I feel I had this dream partly in response to the thread on a Jewish forum I participate in, which presented the question "what do you consider yourself to be, based on what"? I've always thought myself to be a ba'alat teshuvah, but the word in my dream was חוזרי, plus a hidden letter of some implicate order (of the esoteric or unrevealed world). The revealed word and letters (like fish) were brought forth (explicated) from the hidden realms of being into my dream - to answer the question as to "what I am" presently.

I asked, following the dream:

1. What is the nuance/distinction of meaning between a "chozer" and a "ba'al teshuvah"?

2. When I looked up the word in the dictionary this afternoon, I found that the word chozer means penitent [2]. So, what is the exact meaning of the revealed word as it is spelled in the dream?

3. Like ba'alat teshuvah is to ba'al teshuvah, is there a feminine grammatical form of a female "chozer", and if so, what is it?

A forum poster responded that the word חוזרי meant "my piggy". But the word חוזרי, as spelled in my dream, didn't (it had a positive connotation in the dream) and doesn't mean that (I looked it up). Chazir means pig [2]. Chozer means penitent.

pig is spelled חזיר
my pig would be חזירי

penitent is spelled חוזר
my penitent would be חוזרי

The two words are opposites: chozer (chozer-i, or "I return") means the opposite of my pig ... based on this somewhat nonlinear, yet nevertheless clear, logic:

It is not an uncommon thing in hebrew for words with similar letters to have opposite meanings [3] based upon vowel articulations and letter permutations/anomalies - like the roots [4]:

גוד with a vav means to connect, while
גדה with a hey means to divide

Even a vav (ו) itself can mean to connect or to divide, depending on whether it is a vav hachibur (connective) or a vav hahipuch (conversive or transformative). The vav hahipuch can not only invert tenses, it can invert meanings [1b].

The root חוז implies development toward a goal [4], while the root חזר means development is arrested [4].

תא a cell of the Temple:

In reverse order (as befits the vav hahipuch which converts the word chazir into the word chozer, thereby transforming the meaning from one of arrested development to one of progressing development):

3. Chozeret (חוזרת) is the feminine form of the word chozer. A woman making aliyah, for example, would be a chozeret b'teshuvah. Significantly, the root of chozeret has a vav (ו), which can be either connective or dividing, while the root of pig lacks this ability to truly choose (bechirah) between connection and division. In other words, the "pig" person is controlled by mazal (fate), while the chozeret is a Jewish person of destiny (who transcends mazal and can influence reality in a cosmic way). Thus, chozeret is a woman with bechirah, a beit habechirah (בית הבחירה), and a house chosen by Hashem.

2. The word chozer implies one is returning [5], making teshuvah and going up (making aliyah, both literally and esoterically). In other words, it implies someone actively on the path of spiritual development and ascent of consciousness. Chozer/chozeret (like aur chozer) implies returning to the source (in the "development" process of teshuvah, for example); and thus, chozer/chozeret implies development toward a goal. Given these implications, chozer/chozeret can be seen to be a word derived from the חוז root, where a reish (ר), the letter of clarification and clarity, has been added to the root (חוז) to form the word, chozer. Thus, chozer means חוז-ר, the development of clarity.

1. The concept of "aur chozer" pertains to the returning light of the eishet chayil as described in kabbalah regarding the letter zayin (ז). Sarai/Sarah epitomizes this returning light. Sarai was a woman whose name originally had a yod (י) ending, until Hashem split the yod (like the yam suf was split) and gave one of her letters hey (ה) to Avram (Avraham). The letter hey (ה) ("added" to both Sarai's and Avram's names) pertains to the process of teshuvah (tashuv hey). Consequently, we can see that the letters hey from Sarai are the force which drives the process of teshuvah for both the female and male soulmates.

Tradition teaches that the time will come (during the messianic era) when the feminine will have greater access to transcendental consciousness than the masculine; and in that time, she will bestow and man will receive from her [6]. Clearly, in this case, woman is bestowing the influence toward teshuvah upon man. Clearly, that time is now as the yod (י) expresses-to-bestow-understanding (הה) - in other words, as the yod (י) at the end of the word (חוזרי) in my dream unfolds (ה) into this dvar Torah (ה).

In the dream, the word chozer on my "identity card" was linked to the idea of being unmarried. I knew that my "identity status" would change upon becoming married. The word (בעל/בעלת) ba'al/ba'alat is from a root (בעל) spelled like the word itself. Interestingly, this word (בעל), in addition to meaning master (as in master of teshuvah, בעל תשובה) implies being married, marrying and having a husband [4].

טפסרט transforming darkness to light:

My dream (chalom) occurred subsequent to a question posted on a forum thread. A dream can be an answer to a dream question, a she'elot chalom, posed while awake. The question was asked "what do you consider yourself to be?" My dream told me more specifically what I am, as opposed to what I've merely considered myself to be. I've considered myself to be a ba'alat teshuvah (and I am indeed, at one level of understanding). My dream clarified more precisely that I am also a chozeret b'teshuvah.

I hadn't even heard of the phrase chozeret b'teshuvah or the word chozer(et) before today (especially in connection with the idea of being a religious returnee). Moreover, "chozer" wasn't something I was thinking about, and therefore dreamt about it. It came to me from a place "deeper" than thought. It came from at least the level of will (ratzon in keter, which precedes thought, machshavah in malchut).

At the level of thought (with choach mah, chashuv mah), I thought I was a ba'alat teshuvah.

At the level of will, I am truly a chozeret b'teshuvah, and now I know it (keter + 2 levels of daat) and think it too (chochmah, malchut).

אתתא טפסרט
evolving woman and providing a light to man

References and Footnotes:

[1] The Wisdom In The Hebrew Alphabet, R. Michael L. Munk;

(1a) on the 4-headed shin: "The divine 4-headed shin, which comes into existence only because it is framed by the exterior walls, alludes to the ways of Hashem which are concealed, incapable of perception by the limited human mind."

(1b) on the vav: transforming anguish to joy, and vice versa

[2] The New Bantam-Meggido Hebrew & English Dictionary

[3] Letters of Fire, R. Matityahu Glazerson. Other examples of words changing and inverting meaning through letter manipulations include (דוה/הוד) davah/hod - exile/the Holy Temple; (חרם/רחם) destruction/mercy; (חמה/חומה) chemah/chomah - wrath/a protecting wall.

[4] Etymological Dictionary Of Biblical Hebrew, R. Matityahu Clark

[5] http://www.hashkafah.com/index.php?s=&showtopic=21820&view=findpost&p=477588:

(5a) to go around (searching). Koh. R. to VII, 8 hu chozeir 'alyah he searches it again (tries to recover his scholarship): ib. yakhol hu lakhazor 'alyah he may recover it a. e.; v. infra

(5b) to turn around, return; to; retract, repent. Ib. chazor b'kha come back (repent)! Eduy. V. 65 chazor c'kha withdraw thy opposition.--DemIV, 1 chazrah l'makomah came back to its place (was mixed up again). Maas. Sh. I, 5 yechz'ru damim v'khulu the money shall return to its former condition, i.e. the sale is annulled, and the money has again its sacred character. Ker. 8a nachzor 'al hareishonot let us go back to what was said first. Sabb. 188b; Arakh. 15b mimi...v'chazarti lacharei I enver said a word (about a fellowman) on which I went back (when confronted with him). Kidd. 59a v'chazrah bah and she reconsiders (her consent to be married); chozeret she may do so; Gitt. 32b Ib. chozer magreish bo dare he use the same letter of divorce again (after he has revoked it)? Ter. IV, 3 Chazar v'hosif then again he added., Gitt. Vi, 5 Chazru lomeir then again they said (added); a. v. fr.

[6] R. Schneur Zalman of Liadi, Tefilat LeKhal HaShana, pp. 138-139.

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The Critical Mass

1 woman in 10,000: one myriad among myriads ...
a woman of sense, who has found her ...
שמע ישראל ה׳ אלהינו ה׳ אחד
ברוך שם כבוד מלכותו לעולם ועד

Kohelet 7:27 Behold, this have I found, saith Kohelet, adding one thing to another, to find out the account; 28 which yet my soul sought, but I found not; one man among a thousand have I found; but a woman among all those have I not found. 29 Behold, this only have I found, that God made man upright; חש בנות רבים.

Kohelet 7:27-29 speaks of finding one man in a thousand (pasuk 27), and points out that one woman in a thousand has not been found (pasuk 28). That may be because a woman is found in 10,000 (pasuk 29). The secret key to these 3 pesukim is contained in the malchuto blessing following kriat shema, and represents perfect unity in the world of multiplicity.

שמע ישראל ה׳ אלהינו ה׳ אחד (unity in unity: shema)
ברוך שם כבוד מלכותו לעולם ועד (unity in multiplicity: malchuto)

Note pasuk 29. The final word (רבים) of the entire perek in pasuk 29 is the plural of רב, which is a woman (רב, one myriad) among myriads (רבים) as told in the dvar Torah on reishit Bereshit 1:1 entitled Shem Chai. Interestingly, the perek is 7 (zayin ז, representing the woman of valor) and the pasuk is 29 (the final yesodic "collecting and focusing" step into 30 and the letter ל lamed, representing malchut). The combined gematria of the perek (7) and the pasuk (29) is 36; a לו nistarah. Consequently, we can see that this perek of Kohelet hides in its final pasuk a tzedeket nistarah, emerging just in time for Purim.

The final 3 words of pasuk 29 which are usually translated "but they have sought out many inventions" (חשב נות רבים), can be permutated by moving the letter beit into חש בנות רבים, which translates as "sense (חש), the daughters (בנות) of ravim (רבים)".

My primordial experience of rav (רב) is one of the ravim (רבים) of Kohelet 7:29. In physical existence, I am the daughter (malchut) of this "rav" (keter) experience. In other words, I am "one myriad" (רב) among myriads (רבים), a living example of the blessing given to daughters of the patriarchs and matriarchs.

Examining the final 3 words of pasuk 29, we see:

Chash is a 2-letter root (a gate and a deeper root, according to Sefer Yetzirah), from which are derived many meanings and 3-letter roots. In addition to its traditionally understood meaning of "silence", חש can also mean "aches" and "sense" [1]. It is also the 2-letter root of both the primordial snake, the nachash (נחש), and darkness, choshech (חושך).

"Aches" refer to the birthpangs of (one's spark of) mashiach and represent healing at the soul level of chayah, in preparation for an experience of yechidah and unity with one's true predestined bashert. Yechidah is the soul level of Adam Kadmon, the common root of all souls of Yisrael, and the inner spark of mashiach of individuals.

The "sense" meaning pertains to finding a woman of sense, a true woman of valor (eshet chayil) in malchut, whose 5 dinim have been reconstructed into 5 strengths. The "sense" is silent in that it moves silently from the essence of a woman to permeate everything she perceives and does. In other words, the Divine Will from the sefirah keter permeates malchut of malchut. In a woman of sense, malchut and keter are in perfect unity, together in harmony with all the sefirot.
ברוך שם כבוד מלכותו לעולם ועד

As the 2-letter root of both the primordial snake/nachash (נחש) and darkness/choshech (חושך), in terms of a woman through whom the Divine Will flows, חש represents and is key to tikun of the snake energy and to transforming darkness to light, ithapcha chashocha lenehora. Torah teaches us that if "someone says I have toiled and I have found, s/he may be believed." It is within the power of every neshamah to find one's own inner spark of mashiach. I have found mine, through my shem chai. ב"ה

בנות Benot (daughters) pertains to kedushah, holiness. From the root בנה, meaning to build or endow, Torah tells benot Torah to build and endow with kedushah, and to separate from immorality. Tzenuit is a defining method of attaining and maintaining holiness.

בנות is a feminine plural form corresponding to malchut. This form is used to construct the the plural of בת (daughter, singular) as opposed to בתות. In the singular word for daughter, the letter nun (נ) has fallen out of ben (בן), a generic word for child [1] and the common 2-letter root for both son and daughter. This suggests that "bat" refers to a woman whose identity exists only within the context of a group of women, namely, benot. In other words, a daughter (in the form בת) has yet to unfold her uniqueness as an individual (בן) in malchut.

The letter tav (ת) of bat seals the blessing (ב) of sitre Torah [2] native to the holy feminine core; remaining sealed until the time she stumbles over her true bashert. Only a woman's true bashert has the power to remove the spiritual seal and raise the letter nun, making her a ben-Torah (a child of Torah) able to actualize her own unique identity in kedushah, separated out from among a generic group of women. Only separated out in kedushah like this can the wonders beyond [3] be unleashed. Ramchal tells us "what is too wondrous beyond you, do not seek" - now we can understand why - only one is fit to unleash the wonders beyond; becoming unleashed as one stumbles over his or her true bashert. No one can understand The Law unless one has stumbled over it [4].

Ben commonly refers to son, yet as written above, it can also refer to a child of any gender, similarly to bar (בר), another word for son/child [1]. Retention of the letter nun (נ) by benot suggests an evolution of feminine consciousness on par with masculine consciousness, where the fallen nun has been elevated back into the realm of holiness. It also suggests equal measures of feminine and masculine energies, where both a son and a daughter are known by the construct ben. Given this evolution, it is further evident that the word benot reflects rectified multiplicity (ben-ot) of malchut in paradoxical harmony with the unity of binah (benot).
שמע ישראל ה׳ אלהינו ה׳ אחד

Benot has a gematria of 458, the value of mashiach/shem chai (358) plus 100 (ק of kedushah). From this we can see that benot refers to the feminine core of the collective mashiach in kedushah, and to the individual spark of mashiach (shem chai) raised to this feminine core of kedushah. Clearly, the power to receive (malchut) and endow (binah) the Torah of Mashiach rests within the holy feminine core.

In contra-distinction to benot with a gematria of 458 (ק more than mashiach), a messenger (shliach, שליה) of mashiach has a gematria of 348, 10 (י) less than the gematria of mashiach (358). The missing value of yod (י) in shliach suggests that the shliach is yet poised (through harnassing 10 faculties of the soul) to stumble over his/her true bashert; as one's true bashert is the only one with the power to unlock and bring forth one's shem chai.

An unlocked shem chai suggests that the 10 faculties of the shliach's soul have been successfully harnassed. These 10 faculties are then multiplied by the 10 kingdoms (feminine malchutot of all the sefirot), thereby catalyzing actualization of all the soul powers in complete unity of multiplicity (ק). As G-d originally intended, Adam then becomes raised to the level of the collective mashiach in kedushah (458). No angels need apply.

רבים Rav (רב) means [1] many, myriad, vast, mighty, great, poly-, multi- rabbi, and dispute. Ravim (רבים) means myriad myriads. Rav/ravim reflects the sign (אות) of brit milah given to the children of Avraham universally (רבים), and to the children of Yisrael specifically (רב) in covenant through the additional sign of (שבת) shabbat. To reiterate, I am "one myriad" (רב) among myriads (רבים), a living example of the blessing given to daughters of the patriarchs and matriarchs.

Taking all this together, the final 3 words of Kohelet 7:29 hint to the critical mass of consciousness required to reveal the Light of Mashiach and to bring redemption to the world. חש בנות רבים. It takes 1 and 10,000, a myriad myriads.

[1] New Bantam-Megiddo Hebrew-English Dictionary
[2] Talmud Chagiga 13a
[3] Ramchal, Daas Tevunos, section 34
[4] Talmud Gitin 43a

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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


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

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Mitzvah Of The Moment

The glory of G-D is to conceal a thing. The glory of a King is to find it out. Mishlei 25:2

And the glory of a Talmidah Chachamah is a light to the nations. Yishayahu 42:6, 49:6

There is a concept called "the mitzvah of the moment". I've heard of this concept in connection with Yosef HaTzadik - that Yosef excelled in doing "the mitzvah of the moment". Moreover, doing this mitzvah of the moment, whatever it is, supercedes doing all other competing mitzvot. Doing some other mitzvah in the place of the mitzvah of the moment is an aveirah (sin).

A mitzvah of the moment is like the mitzvah of the bird's nest and a chok/chukah. We can't understand the reasons for the chukim/chukot. We don't even really know what some of these particular kinds of mitzvot really consist of, in terms of recognition and implementation - like in the story of the boy who happened upon a bird's nest - it cost him his life when he tried to implement it as it was thought he should implement it. Likewise, we can't understand how apparently good Jews can be relatively unobservant of the mitzvot. We think we know, but maybe we don't always know. Perhaps these Jews who appear to be unobservant of the mitzvot we think we know are indeed observing a continuous "mitzvah of the moment" that only Hashem is privy to see - and are doing it at such a level that it necessarily occupies all. When the time comes, that this overwhelming mitzvah is no longer the mitzvah of the moment, Hashem will speak to the neshamah of the seemingly unobservant Jew and bring him/her to observance as we normally (or not normally) recognize it.

precedent for one mitzvah superceding other ritual observances:

meit mitzvah & revealing the Glory Of Hashem
meit mitzvah


What is a Jew?

A יהודי is a person who has transformed and elevated his or her inner exile and sickness (דוה) into a Holy Temple (הוד) of the Shekhinah.


Note the יהי form of the verb "to be" (as opposed to ויהי which implies anguish) as it pertains to transforming anguish to gladness as described in the kabbalah of vav hahipuch [1] is used to form the word יהודי. In the word for Jew, יהודי, the vav implying anguish has been transformed into a central feature of the [2] Holy Temple (הוד). The two letters yod refer to the soul levels of ruach and neshamah, and to the indwelling Presence of the Shekhinah.

[1] The Wisdom In The Hebrew Alphabet, R. Michael Munk. On the conversive vav (ו) and the verb "to be":

Two very frequent uses of this type of vav are for the conversion of היה, was (past) to והיה, will be (future); and , יהי, will be (future) to ויהי, was (past). In this example of the conversive vav to change tense, the resultant words convey diametrically opposed moods as well. The word ויהי is used to convey anguish, the word והיה is used to convey gladness. Megillah 10b; Pesikta Zuta 6:10

[2] Letters Of Fire, R. Matityahu Glazerson.

Reverse Vision & Mashiach

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Ba'alat Gevurot

אחד A woman's hair is related to the dinim (5 judgments) that may may be brought down upon a man through being married to a woman. When these "5 strengths" of a woman are unrectified (exist as dinim focused into malchut), they can have negative consequences for the man and for the family.

Think of it as similar to the blessings or the curses that can come to a man married to a bat kohen. A certain caliber of man (a ben Torah or a talmid chacham, etc.) will receive the blessings through being married to a bat kohen. A man who is not of relatively high moral character will receive curses through the bat kohen. Of course, these curses are brought down to turn the rasha into a tzadik. Nevertheless, the dynamic exists.

Like in the case of being married to a bat kohen, the hair of a woman's head is the channel through which curses or blessings flow to her husband based upon her own spiritual status (as opposed to the man's status in the case of a bat kohen). A woman who has basically been unchallenged in life likely has not been presented with the opportunity to rectify the 5 judgments (through which come curses) and to transform them into 5 strengths (through which come blessings). The process of transforming the dinim into gevurot is called in kabbalah sweetening the judgments.

On the other hand, a woman who has been challenged by life and has risen to its challenges, likely has rectified and transformed the dinim to gevurot. Consequently, for men who are significantly involved with theurgy on behalf of Klal Yisrael, it would behoove the unchallenged woman to shave her head (to attenuate the curses that may actualize through her feminine energies, i.e., the dinim in malchut). In contradistinction - the woman who has overcome challenges should not cut her hair and should allow the blessings to come into the world through her gevurot.

ברוך שם כבוד מלכותו לעולם ועד

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Chayyah Temimah

All human beings are made in the image of G-d. All human beings have an eternal soul. Chavah, the mother of all mortal human beings including both Jews and Gentiles, was originally named Chayah. The name Chayah means living soul and represents eternal life. As the souls of all mortal human beings are derived from Chayah, the mother of eternal life, all human beings have an immortal soul. Human beings are imbued with this eternal soul through our common mother, Chayah.

Adam is the source of the distorted thinking that some people have "better" souls than other people. He gave Chayyah the name Chavah, the mother of all mortal life. This was Adam's mistake, not Chayyah's reality. Adam erroneously believed that since G-d had given him the right to name all the animals, he also had the right to name Chayyah (because his soul was superior to hers). He didn't have that right. No person has the right to impose his or her will upon another person. The attempted imposition of his will upon Chayyah is represented by the vav (ו) in the name he called her. Her true name is Chayyah, with two letters yod (יי), representing the indwelling Presence of Hashem. Originally her name may have been Chayah, but as kabbalah teaches, the the soul was projected down through the worlds into this lowest world to unfold and become greater than it was originally by completely actualizing its full initial potential - Chayah's name is Chayyah.

It is Chayyah's right and responsibility to name herself. It is not Adam's right nor his responsibility to name her.

Importantly, we are all children of Chayah. We all have eternal souls.

kabbalah of the alef-beit

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Dare to be true to yourself.