Wyrd Shema

י'ח באלול תשס״ט
Belz 19

The tenth rune I drew before bed is the 'd' rune Dagaz (pronounced thaw-gauze), where 'd' is voiced softly like the letters 'th' in the words 'the' and 'then' - dagaz is never pronounced thickly like in the word 'thick' or like a 'd' in the word 'dog'. Dagaz is the rune of total awakening, encoding the mysteries of whole paradox and unity in multiplicity. Through dagaz, seeming opposites are One.

I dreamt.

The dream was wyrd. In it and among a group of different ones who had gathered together like gypsies on the move to avoid capture by hunter-constructs of a rigid mechanical-like world seeking to control us, I met a man. This man was to become my mate. We tested each other sort of, in the sense of having the ability to accept one another completely, then came together. In doing so, we were lifted out of ourselves and into the stars - into, and as returning members among, a civilization of which the Universe is made.

I woke up.

The tenth and eleventh 'places' in my developing personal runerows are occupied by dagaz and the wyrd rune.



Related entries:

Runes 1-3: Transmission of a Sacred Secret
Rune 4: The Wholiness Code
Rune 5: Mysteries of the Staircase
Rune 6: The Ship of Safe Passage
Rune 7: The Ætheling
Rune 8: Communication
Rune 9: The Nature Of My Work

Path To The Old Ones

י"ג שבט תשס"ט
Imbolgen 13

This past week I've felt particularly under psychic attack. Literal happenings have contributed to this feeling, though their actual role in the psychic pressure surrounding me has been unclear. Nevertheless, right before leaving work yesterday, I was given mildly disturbing news. Consequently then, I went into this shabbat with a feeling of uneasiness and unrest.

To get to the source of and to eliminate the negative energy disrupting my shabbat rest, I enlisted the aid of my Ancestors. Simply, my spell was "help me."

A little later in the evening, I drew one card of divination from my Well Worn Path deck. That card was The Old Ones. The teaching of this card calls us to examine the foundation of our beliefs. The Old Ones of Tradition are prehuman Primal Earth spirits of the Forgotten Age in complete unity with Ancestral Memory. They stand, as a Multiplicity in Unity, as first stirrings of Human Awareness in connection with All, and in singularity as the Seed of Religious Awareness. The Old Ones call you to attention, to wonder how you have arrived where you are, to ponder where you are going, and to lead you to the Memory you now seek.

The Old Ones answered my call.

On the divination card is depicted four pale-cast standing megalithic stones with weathered faces surrounding the personal altar of Human Awareness. Faces of Living Spirits see from within the trees of the forest behind the stones, gathering around The Gathering. I lovingly placed this divination card, along with a vintage skeleton key I have, a specimen of blood root, an amber gemstone, a fava bean, and a glass skull (purchased for Samhain) on my altar in simple ritual acknowledgment of my Ancestors, The Old Ones.

Later in the evening, getting ready for bed, a vision 'startled into' my awareness. As I walked past my altar to leave the room to do something, my consciousness 'jumped' and I was seeing ...

... among The Old Ones. 'I' was both an individual megalithic Standing Stone and, simultaneously, the collective of megalithic Standing Stones. 'I' was a complete link in a timeless chain of transmission. 'I' too was an Ancestor, even in the present, to my descendents. Time was both present and absent. 'I' stood as a timeless Ancestor and as a being in time seeking my Ancestors. It was an incredible split moment in time.

My seeing originated among pale-cast Stones set among 'seeing' trees of the forest, like those depicted on the divination card. Proceeding from my origin of seeing, a path opened up before me, leading to a site of dark-cast Standing Stones (like Stonehenge) set in a clearing and standing like black shadows against the full silvery-white moon-like light of the earth. Though the ground was not raised, it was clearly a 'raised place' (גאות, geut/high tide).

I knew immediately that the Path I had come upon was a faery path [1] (kefitzat haderekh in kabbalah), and that the 'jump' (dilug) in consciousness I was experiencing was one example of the phenomenon known in witchcraft as Second Sight.

And now, my spirit is at rest. There is no separation between myself, my Land, my Ancestors and Divine Awareness.

Footnote:

[1] Short excerpt on faery lines/paths from The Living World of Faery (R.J. Stewart): "Faery lines may be broadly described under two headings. First are the ancient or enduring lines that are confirmed by folklore, including 'secret' lines which are known traditionally to individuals or families. Second are those which are discovered either by accident or through intent ... once you are attuned to the faery tradition you will be able to find such lines for yourself. A feary line is where power flows over and through the Land, but also flows between realms. Think as lines and paths as alive, not circuits or conduits, but living connectives ... an organic whole."

Otherworld Mystery Of The Generations

witch alder in autumn

ג' חשון תשס"ת
Phasma Priscus 5

Be careful that you choose for yourselves proper individuals, and they should be members of the society who have been screened. When you come and stand before the door of the Sixth Chamber, show three seals to the guardians of the door. Show two seals to Katzpiel ... [from the text of Heikhalot Rabbati ]

Missing

Three dreams I dreamt of events concerning my purse, which in dreamspeak oftentimes symbolizes one's "identity" and material blessings. I just woke up from the third dream.

Two nights ago I dreamt - among the complexity of moving everbody's office locations around, my purse became missing. I feared it might have been stolen, because I couldn't find it. I and everyone else with me looked for it. Was there a thief among us? The question remained unanswered in the dream.

Last night I had two dreams, waking for a short time between them.

Kaphtziel, Maat's Feather, Found

First of the two, I dreamt I was going to visit another world. I packed my luggage for the trip as did a friend of mine. We went together with a group. Before we went to the station of departure to the Otherworld, we were lodged overnight in hotels. I never saw the hotel(s) where others in the group stayed. I stayed apart from the group in a separate hotel. The hotel I stayed in was exquisite and elegant. The pool area was an elegant garden, like one might find a palace garden to be. The water in the pool was sparkling clear. After resting, I rejoined the group and we continued on our way.

The trip could be fatally dangerous for one not of proper energetic alignment. It was an entirely safe trip if one's energetic structure was made of a nature aligned with that of the World to which we were going. Those of us making the trip were a small select group of people chosen because of our likelihood to survive the trip safely. We had been prepared to make it.

We went up into the skies to get to the Otherworld. We were instructed by the Navigator on how to make the jump. The jump and drop down was a most dangerous time. We were above a boundary over the Otherworld. We had to each drop as individuals through the boundary. It could shatter and tear an unprepared soul apart. Looking down from the station in the sky from which we would "drop" into the Otherworld, I saw a blanket of dense clouds. Suddenly, a path through the clouds for each of us parted and we each jumped out the door of Samhain Sabbat Shabbat.

I dropped, picking up speed and falling very fast in the greater mid portion of my descent after an initial slow fall. As I came nearer to the ground of the Otherworld, my descent steadily slowed, until I landed very gently like a feather upon the receiving station in the Otherworld.

The group gathered there and we were each met by an Otherworldy being who would escort us from the receiving station into the New World. We each gathered our luggage which had also arrived and prepared ourselves to continue on into the New World. I looked around for my purse - I hoped I hadn't lost it. Before continuing on, I searched my luggage for the presence of my purse. Opening one of my large suitcases, there was my purse safely tucked away among my clothes in my suitcase. "Thank God! Thank Goddess!" I said very quietly upon finding my purse, embracing the witch in me. I found it! One among the group of travelers and Otherworldly beings said quietly "sorry Father" after hearing me add "thank Goddess", as if apologizing for me, as if my saying "thank Goddess" had offended the Divine. He meant well, but the apology was unnecessary. The Divine has no problem at all with "thank Goddess." We came together as a group, and turned as one to step into the New World. I woke up.

The second of the two dreams last night had many connected scenes, the last two I remember.

Katzpiel, Attempted Theft

First remembered scene - my magic rug (carpet) was accepted into the game. The players on the playing field took it from me as I held it out to them through the fence behind which the spectators watched the game. They ran with it around the field holding it up like a banner. They ran the entire space of the field with it, as if my magic carpet-banner was casting a spell for our team's victory. After completing the covering run, the players brought my magic carpet-banner back to me, handing it over to me through the fence as it had been given.

Second remembered scene - as a nurse (I don't work as a staff nurse any longer at this point in my real life), I was being sent over from my home unit to help out on another unit. A male doctor observed me walk over to the other unit with my purse. When I arrived at the other unit, a female doctor was sitting at the nurse's station while the regular nurses of the unit were preparing to work their shift. I asked where I could lock up my purse while I helped them out. The nurses pointed to the rows of lockers along the concrete wall. One of the nurses said to me, "you can put your purse in one of the lockers." There were many open and available lockers, but none of them had a lock. The nurses and the female doctor wanted me to put my purse into an unlockable locker and go out onto the floor and work. I wasn't going to do it. "I need somewhere where I can lock up my purse while I work,", I said. I was told there were no locks here for me to use with which to secure my purse. They were "pushy", trying to make me leave my purse unsecured. They rolled their eyes and became agitated with me, trying to make me think I was being paranoid as opposed to being responsible for wanting to secure my purse in unfamiliar and unsecured public surroundings. When I refused to put my purse in an unsecured location, they became subtly but clearly hateful toward me. They were angry that I would not leave my purse where it could be stolen. I knew then that someone there wanted to steal my purse and as a group, were trying to make me feel to be the unreasonable one for expecting to be able to lock up my purse. They also tried to make me feel to be a failure as nurse because of my reluctance to go to work (and help them and the patients out) without first securing my purse while in the public place. I told them I was going back to my home unit to get the lock off my own personal locker because I wasn't going to work there with my purse unsecured as I worked. I turned and walked away with my purse in hand.

I woke up.

Last evening before going to bed on Samhain night, I performed a divination using the Hidden Path. The Triformis card was drawn. Symbolism of this card includes:

The number 3 - corresponding to the three purse dreams, containing for me the trifold message of lost, found and attempted theft of my purse (symbolizing identity of soul and material blessings).

One key in the card hangs from the Goddess's left arm, symbolizing the Core Principle from which all mysteries originate, and the role of the Divine Feminine as gatekeeper to and revealer of the mysteries. The key of the card confirms that the attempted theft of my "identity" was foiled. I have the key and my purse is secure.

The lunar crown of the Goddess, worn upon her forehead in the card, symbolizes the Unified Nature of the Triangle of Manifestation. As such, the crown of the Goddess corresponds to the Worlds of Emanated Manifestation (Atzilut, Beriyah and Yetzirah - including the origin of the Keter/Da'at-Malchut of Assiyah in Ateret Hayesod) and the World of Unified Nature (Kadmon) united in completeness (Unity throughout Multiplicity). Kadmon contains "three general levels of Divine Essence in life." Within the physical vessel of the witch herself rests the Malchut of Malchut, and through her the Malchuyot of all Worlds are United.

I wore one of my crowns and went as the witch that I am to work yesterday for Samhain. It was great fun!

The three purse dreams are the three seals. The two dreams occurring on Samhain, where the second dream of Samhain during the Torah portion of Noah, consists of two remembered scenes (two by two) are the two seals.

The King's Children, Ring Of The Interstellar Ark

The Wild Swans & Princess Elisa from Interstellar Ark in description of the corolla of a vast ring

כ"ב אב התשס"ח
Lughnasadh 23

I am pleased to report the plot (from Wikipedia) of a fairy tale my friend Herbalpagan brought to my attention today called The Wild Swans, about twelve siblings - the holy (whole) witch, wise prophetess Princess Elisa (who foils the dastardly plan of an Evil Witch), and her eleven princely brothers (who foil the dastardly plan of an Evil Archbishop):

In a faraway kingdom, there lives a King with his twelve children: eleven princes and one princess. One day, he decides to remarry. He marries a wicked Queen who is actually a witch. Out of spite, the queen turns her eleven stepsons into swans and forces them to fly away. They carry their fifteen year old sister Elisa to safety in a foreign land where she is out of harms way of her stepmother. There, Elisa labors mutely day and night knitting magic shirts from nettles to help her brothers regain their human shapes, as this is the only way to break the spell their stepmother forced them under. The king of another faraway land happens to come across the mute Elisa and falls in love with her. He grants her a room in the castle where she continues her knitting and eventually crowns her as his Queen and wife. One night Elisa runs out of nettles and is forced to collect more in a graveyard. She is spotted by the evil Archbishop who is looking for an excuse to accuse her of witchcraft. He convinces the King that Elisa is a witch and sentences her to death by burning at the stake. At the place of execution, the swans descend and rescue Elisa. The magic shirts are donned and the brothers return to their human forms. Elisa regains her voice and explains the reason for her mysterious work to the king. Elisa's courage prevails and she is forever reunited with her brothers.

Related information on my mystical Hebrew name (also part of my Craft name) -
Liorah Chanah Elishaba Tsabrah bat Ahuvyah v'Adar
Fire In The Sky

Related entries -
Protective Power Of Unity In Plurality
The Three-Fold Cord At Dawn
The Inverted Seal

Protective Power Of Unity In Plurality

כ"ב אב התשס"ח
Lughnasadh 23

The SILVERED FINGER, a three-fold cord of the Divine Feminine not easily broken ...

Noting mystical synchronicities of two previous entries (The Three-Fold Cord At Dawn and The Inverted Seal) with today's news event:

Plane Crashes Near Utah's Arches National Park, Killing Ten
Foxnews, Saturday August 23, 2008

MOAB, Utah — A twin-engine plane crashed and burned near an airport not far from Arches National Park in southeastern Utah, killing all 10 people on board, an official said Saturday.

The plane was fully engulfed in flames when emergency responders arrived late Friday at the site about 2 miles from the Canyonlands Field airport, and there were no survivors, Grand County Sheriff James Nyland said.

The airplane was a King Air A-100, said Mike Fergus, a spokesman for the Federal Aviation Administration in Seattle. He said that "to the best of our knowledge" no flight plan had been filed for the trip, but he said that isn't unusual.

Nyland said the victims were the director of Red Canyon Aesthetics & Medical Spa, a dermatology clinic headquartered in Cedar City, his clinic staff and the pilot.

He identified them as pilot David White; Dr. Lansing Ellsworth; David Goddard; Mandy Johnson; Marcie Tillery, 29; Valerie Imlay, 52; Keith Shumway, 29; Dallon Ellsworth, 24; Camie Vigil, 25; and Cecilee Goddard, 25.

Lansing Ellsworth had recently started a monthly skin clinic in Moab, Nyland said.

Read full article at link above.

Significant corresponding mystical concepts linking the entries with the news item:

king - sight - unity - prophecy

keter (crown) / 10 in Unity / power of sight / guardian cherubs of the ark/arch (Miriam / Mimir)

white - moab - skin - wisdom

wisdom (chochmah) / 10 in Unity / Moab

tzara'at/skin condition consisting of white patches ringed with red

transformation of sightlessness to insight

ring - judgment (red) / favor (silver finger directing sight)

tzara'at is a skin condition consisting of white patches ringed with red (judgment)

arches - sight - unity in plurality

chatoteret / sight / Unity in Plurality / run and return of the lifeforce

Taken together, the successful mystical experience/prayer/spell is not only able to run to Unity, it is able to return to bring forth and make manifest that Unity from within the world of Plurality, bringing prophecy and wisdom peacefully together into a single stream of enlightenment.

Mabon & The Shema

Repost slightly modified from August 12, 2007.

ט' בתשרי תשס"ח

In addition to the High Holy Days of Judaism, the Jewitch's Celtic festival of Mabon also occurs in September (21-23). Astronomical Mabon (the autumnal equinox) this year occurs on September 23rd in my location. It is believed that the name of the festival is derived from the figure Mabon ap Modron of Welsh mythology.

However it may or may not have been derived, transliterated into Hebrew, mabon means "from בון". In turn, the shoresh בון means to "mediate" and to be "in between" two distinctly separate entities. In other words, it stands like Binah, as a Unity of complex Plurality, in Malchut. שמע From such is True Understanding built.

Thus, the festival of Mabon is reishit, a Gate of Unity and Emunah, mystically embodying the Shema in its purpose - to unify plurality, making a Dwelling for the Divine in this lowest world of reality.

ברוך שם כבוד מלכותו לעולם ועד

Two Goats, Nogeáh V'eino Nogeáh

ט' בתשרי תשס"ח

In follow-up to my previous entry (Mind On The Mountaintop) for Erev Yom Kippur, I noted in the comments to that entry my dream from a day or two earlier:

I had a dream. I accidentally drove over a cliff on a curving mountain road. It wasn't a scary dream. I was very objective through it and thought "I'm not going survive this." So, I said the Shema in the dream. Then I woke up. I had been driving down the mountain from the top.

Michael Berg, of the infamous Kabbalah Centre, writes about A Great Secret Of Yom Kippur:

There is a first part of the reading. It speaks about the death of Nadav and Avihu, the two children of Aaron. Why do we read about the death of the two children of Aaron on Yom Kippur? We know there are no coincidences. There is a reason this story precedes the discussion of the process of Yom Kippur.

Rabbi Berg goes on to write:

We also know today is the death anniversary of Rabbi Akiva, the death anniversary of Rav Ashlag. All those three are not a coincidence.

How do we understand that and how do we put it together? It says that when Rabbi Akiva was about to leave this world, it was a time when the Romans ruled the land of Israel. They did not want Rabbi Akiva to continue to teach, but he did, and was captured by the Romans.

The story is the Romans took combs of steel and were scraping his skin from his body to make his death what they thought was the most torturous possible.

As this process was happening, Rabbi Akiva began to say the Sh’ma. As he was beginning the process of leaving this world, his students said, don’t continue the prayer. Because they knew if he completed the prayer he would leave this world.

Rabbi Akiva said, all my life I have been waiting and worried about this verse, which speaks about giving over ourselves completely. When will I be able to completely do this process? Now I have the opportunity. How can I give it up?

Rabbi Akiva ended the Sh’ma and, as he said the word echad, his soul left.

So why did I wake up after saying the Shema in my dream? ס

The kabbalists teach a very interesting concept, that every action we do of sharing, of connection, is an action that has within it the power to achieve complete dvchut, complete union with the Light of the Creator. Not only that, the truly righteous, the true kabbalists, did that. When they came to the morning connection, they would put all of their life force into that connection. So how did they stay alive after the prayer?

The kabbalists teach that within the action itself is Light that returns the soul to the body. Because it’s a day to talk about truly high concepts, the true kabbalists completely gave themselves over in every connection that they made. They made that union, that dvchut, in every action of connection. Their entire being, their entire soul, went into that action.

The only reason their soul came back to their body is because the Light shines back to them. This is a battle for true righteous people to hold themselves back and keep their soul in their body. When they made that connection to the Light within the action, their soul wanted to connect completely. For a kabbalist, a truly righteous person, the physical body limits their ability to connect to the Light. They never want to return to their body after they make a connection, but the Creator says, you still have a job to do in your body.

As I wrote when describing my story in the comments over at DovBear:

This story isn't over yet.

It has newly begun. Walking On Fire is a living witness to that which began over a decade ago, and to the brilliantly transformative power singularly tied to the higher service (mesirut nefesh) of the goat for Azazel - אתהפכא חשוכא לנהורא.

The two goats are One on the mountain of paradox, walking the earth yet hovering the summit, touching yet not touching. חי

My vision of the Mountain of Paradox, like a visionary brit milah, occurred on the eighth day of Tishrei. I wrote of and elucidated it on the ninth day of Tishrei. I woke up from my dream, so I imagine that unlike Rabbi Akiva at the hands of the Romans centuries ago, I will awaken still among the living tomorrow on the tenth day of Tishrei as well. חי

Mabon & The Shema

כ"ח באב תשס"ז

In addition to the High Holy Days of Judaism, the Celtic festival of Mabon also occurs in September (21-23). Astronomical Mabon (the autumnal equinox) this year occurs on September 23rd in my location. It is believed that the name of the festival is derived from the figure Mabon ap Modron of Welsh mythology.

However it may or may not have been derived, transliterated into Hebrew, mabon means "from בון". In turn, the shoresh בון means to "mediate" and to be "in between" two distinctly separate entities. In other words, it stands like Binah, as a Unity of Plurality, in Malchut. שמע From such is True Understanding built.

Thus, the festival of Mabon is reishit, a Gate of Unity and Emunah, mystically embodying the Shema in its purpose - to unify plurality, making a Dwelling for the Divine in this lowest world of reality.

ברוך שם כבוד מלכותו לעולם ועד

Nivreshet, Nevar-Eshta To Nivra-Itta

נברא-אתתא : אתהפכא חשוכא לנהורא

Balashon in discussing the etymology of the word nivreshet (נברשת) tells us that the word occurs in Daniel 5:5 and is generally translated as menorah (מנורה), lamp. He notes that nivreshet means chandelier or candelabrum in Modern Hebrew, citing Yoma 3:10 and 37b as described here:

"Heleni HaMalka, Queen Helena, set a golden Nivreshet over the door of the Heichal…" (Yoma 3:10). I wrote that the Nivreshet was actually a rather unusual timepiece. "When the (rising) sun shined on it, it sparkled (from the reflected light) and then everybody knew that the time had arrived for K'ri'at Shema. (Yoma 37b).

In exploring the Aramaic etymology of this word Balashon writes:

Steinberg provides a different combination: nevar-eshta נבר-אשתא - "a light of fire".

The etymology of nivreshet interests me. It is of Aramaic origin and clearly is connected to lighting up the darkness. Through this association with bringing light from darkness, nivreshet is likewise connected to the concept of ithapcha chashocha lenehora.

Itta (אתתא) is an Aramaic word meaning woman from which the Hebrew word isha (אשה) was derived [1]. I've written on my blog many times (most particularly here, here and here) of this word אתתא as it pertains to representing the evolution of woman as a manifestation of ithapcha chashocha lenehora.

Nevar-eshta represents the "light of fire" prior to the evolution of woman into a light which has evolved light from darkness (ithapcha choshocha lenehora).

In terms of evolution of the word nivreshet, rather than merely permuting nevar-eshta (נבר-אשתא) into nevar-itta (נבר-אתתא) to represent successful accomplishment of ithapcha chashocha lenehora, I posit the phrase נברא-אתתא to represent the "light of an evolved woman", where the former word נברא (meaning created - in terms of making a dwelling for the Divine) is a combination of the root נבא (prophesy [2]) and ברא (actualize potential [2]).

Footnotes:

[1] How The Hebrew Language Grew, Edward Horowitz
[2] Etymological Dictionary Of Biblical Hebrew, R' Matityahu Clark

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Chasdei David Hane'emanim

Two dreams. First one. ע

Simply, my father's sister's husband (Abba Ila'ah, Tevunah and Yisrael Sabbah) is a hidden Jew (Arich Anpin). His hidden goodwill has somehow been a protective force (Ze'ir Anpin) for me to this point (Nukvah D'Ze'ir Anpin). I think he is a tzadik nistar whose time for hiddenness is no longer necessary, otherwise I would not have had the dream.

I am overwhelmingly grateful and my heart overflows with compassion (chasdei David hane'emanim).

ע Tikkunei Zohar 66 (98a):

This is the mystery of unification (yichud, יחוד). The individual who is worthy of the World To Come (לעתיד לבא) must unify the name of the Blessed Holy One. S/he must unify the upper and lower levels and limbs¹, uniting them all and bringing them all to the necessary place where the knot can be bound.

This is the mystery of "hear O Israel, Hashem is our G-d, Hashem is One". The mystery of "hear" (shema, שמע) is the "Name" (shem, שם) which becomes seventy (ayin, ע) names.

This is the unifying category Israel. It is called the Elder Israel (Yisrael Sabbah), since there is also a lesser [Israel]. Regarding [the latter] it is written, "Israel is a child¹ and I will love him" (Hosea 11:1). But [the one] alluded to in "shema Yisrael" is Yisrael Sabbah, the Elder Israel.

[Yisrael Sabbah is] a single mystery and a single unifying category. "Hear O Israel" thus includes the [supernal archetype] female and her husband.

Footnote:

¹ see next entry on pidyon habenot, the sixth Noahide law and healing neshamot

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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:

חש 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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Aleph Of Emunah

This unique aleph of emunah represents a synthesis of the worlds of tohu (chaos) and tikun (rectification), and is a complete shin - a shinan tam (Devarim 6:7). With 4 heads, 3 tails and 6 extremities, it integrates the coming world (olam haba) with this world (olam hazeh) to draw the future to come (of Imma Ila'ah) into revelation, expression and actualization sublimated within the unity of echad. This acts to raise reality back into the realm of the holy.

shayish

Baruch shem kevod malchuto le'olam va'ed.


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