Link To Messianic Peace

ויהוה נתן חכמה לשלמה
Sefer HaBahir, verse 3 excerpt

Traditional interpretation: "And G-ddess gave Wisdom to Shlomah."

There exists within Judaism the idea that wisdom (chochmah) is generally preferred over prophecy (nevuah). Moreover, the kabbalah [1] teaches:

The only individual for whom wisdom and prophecy merged into a single stream of enlightenment was Moses, who was able to receive prophecy while still in possession of his routine faculties.

Thus, for Moses, wisdom and prophecy were equivalent chameleons, in a manner of speaking, co-existing together in a single stream of awareness.

How does this relate to the phrase above from the Bahir? Let's examine the phrase.

First, the word chochmah has a gematria of 73. Interestingly, the word הנביאה - "the prophetess" - from Shemot 15:20, also has a gematria of 73. Here then, in the awareness of "the prophetess", is where wisdom and prophecy merge into a single stream of consciousness. Here then, dwells the link to the messianic consciousness of Moses.

Second, a dynamic of this phrase can be observed in the numbers:

32 paths of wisdom (ויהוה)

500, upper hey of binah (נתן)

73, the single stream (חכמה and הנביאה) containing both wisdom and prophecy, where 73 has a digit sum of 10 and a final digit sum of 1 (malchut-keter connection permeating this messianic consciousness throughout all the sefirot)

405 (לשלמה) with a digit sum of 9 (ט), the value of the sefirah-vessel of peace

Taken together, the phrase impregnated with the single stream of messianic enlightenment begins with the Divine and ends contained in a vessel of Peace.

Footnote:

[1] The Advantage of Wisdom Over Prophecy, R' Yitzchak Ginsburgh

Shalshelet HaKabbalah

ואין חכמה אלא ברכה שנאמר ויברך אלהים את שלמה וכתיב וה' נתן חכמה לשלמה
Sefer HaBahir, verse 3 excerpt

Traditional interpretation: Wisdom is a blessing. It is thus written, "And G-d blessed Shlomah." It is furthernore written (I Kings 5:26), "And G-d gave Wisdom to Shlomah."

The missing 9-letter space of parashah Vayechi:

The purpose of creation and of our being in it is to integrate the worlds of tohu and tikun into a third order of existence much greater than either tohu or tikun of itself. [13]

Then this stone which I have set up as a pillar.
Bereshit 29:22

The Talmud (Yoma 53b) and Zohar tell us that this stone is the foundation of creation, and the stone from which the Holy of Holies and the Temple in Jerusalem are built. Buried in the great abyss, it is called even ha-shetiyah, the foundation stone.

The meaning of the word shetiyah in the phrase even ha-shetiyah is of both Hebrew and Aramaic origin. The Hebrew verb root [1] shin-vav-tav (שות) to place, and the Aramaic word shetiyah [2], to weave, contribute to our understanding of this stone, traditionally representing the foundation of our active existence in the world. Given its importance, what is it telling us to do?

A simple question, of course, begs a complex answer. Parashat Vayeitzei, is in Sefer Bereshit. This sefer is mystically understood to contain the secret of esoteric Torah transmission. This mystical tradition is called shalshelet ha-kabbalah. [3] Shalshelet- [4] is a rare Torah trope (musical cantillation) of which there are only 4 in the entire written Torah. Three of the 4 are in Sefer Bereshit and 1 of the 4 is in Sefer Vayikra. In other words, there is a "set of 3" of this rare trope in Sefer Bereshit, the book of creation, and 1 shalshelet stands alone in Sefer Vayikra. Note that a set of 3 moves to 1 - this will be important later.

Ibn Ezra [5] tells us that truth can be discerned from analyzing "sets of 3" in the story of creation. For example, sheker (falsehood, shin-kuf-reish,שקר) has a digit sum [6] of 6. Emet (truth, alef-mem-tav, אמת) has a digit sum of 9. Similarly, other sets of 3 can be gematrically reduced and analyzed for alignment with falsehood and truth. We will use this tool to analyze Malchitzedek, the first righteous king-priest and the shetiyah of both kehunah and kingship, to discern a truth with which to weave new understanding.

Malchitzedek is found in Torah [7] with the name-unit v'Malchitzedek in the form-structure vav-hey (VH-וה). VH is half the Divine Name YH-VH (יה-וה) and is a kabbalistic reference to the mashiach [8] or mystically, to messianic consciousness. The "vav" of v'Malchitzedek is the V (vav, ו) and "Malchitzedek" is the H (hey, ה) of the VH of YH-VH.

The name-unit has a total gematria of 300. Three-hundred is the value of the first letter (shin, ש) of the word sheker (falsehood). A lie cannot endure without some kernel of truth supporting it. [9] That kernel of truth is the shetiyah of all falsehood in malchut (this world). Here, in this "place", truth may be separated out (recovered) from falsehood. This is a kabbalistic secret of separating challah, the mitzvah of a woman.

Traditionally, the mitzvah of challah is understood to be the tikun (rectification) of the world of chaos (tohu). [10] Vav represents the world of tikun [11], while hey represents the world of tohu [12]. The name-unit v'Malchitzedek, therefore, represents a point-synthesis where integration of both worlds may occur.

The purpose of creation and of our being in it is to integrate the worlds of tohu and tikun into a third order of existence much greater than either tohu or tikun of itself. [13]

As VH, Malchitzedek acts toward this integration by giving Avraham (vav) bread (lower hey) and wine (upper hey) - these foodstuffs pertaining to active understanding [14] of the Torah and its secrets. Malchitzedek is acting (from the world of chaos, hey) as a point of bifurcation (the kernel of truth from the letter shin with a value of 300). This point is each "place" or shetiyah in life where one must pivotally decide whether to walk the path of emet or the path of sheker. In chaos theory, a bifurcation [15] is a point of radical divergence with the potential to reshape the entire world.

Continuing on toward weaving a new world, the digit sum of the name-unit v'Malchitzedek is 3. Three is a factor of both 6 and 9, and the common root of both falsehood and truth. Six, the value of the Hebrew letter vav, represents the Torah of Tiferet [16] (as experienced by a particular level of human consciousness) in the world of tikun. The 3-letter Hebrew root [17] of the word tiferet is tav-pey-reish (תפר), meaning to sew or to connect together in a manner of sewing. Sewing does not necessarily create a seamless unity, although it does create a garment for the divine. Even though a garment is good, it does serve to conceal the divine (hester panim) Seams are also "places" of weakness within a garment where that joined together may become separated or disunified (as Am Yisrael was disunified). Consequently, the Divine Name can become disunified in the Torah of Tiferet and in the world of tikun.

Nine, the value of the Hebrew letter tet (ט), represents the 9th sefirah yesod (יסוד meaning foundation). [18] Yesod is a secret (סוד sod - the Hebrew word for secret) beginning with the Hebrew letter yod (י). Yod has the value of 10. Consequently, the letter tet (with an ordinal value of 9) is really "the secret of a hidden 10". Tradition tells us that the secret of the number 10 is seamless unity among the sefirot "as befits a G-D who is One". [19] Thus, the hidden 10 of tet represents this seamless unity and, importantly, represents wholeness of the Divine Name.

Moreover, while vav represents the Torah of Tiferet, tet represents Torah Temimut (again, as experienced by a particular level of human consciousness), seamlessly whole and complete. The Torah of Tiferet uses the 4th shalshelet which stands alone as 1 in Sefer Vayikra to "sharply focus" the yetzers hara and hatov "for transformation" into the yetzer temimut. [20] The Divine Name becomes reunified in the process of this transformation. In consequence to reunification of the Divine Name, Torah Temimut becomes revealed. The word [21] upon which "the one" shalshelet in Sefer Vayikra rests comes from the 3-letter Hebrew root [22] shin-chet-tet (שחט), meaning to focus sharply for change and transformation. The shalshelet focuses particularly over the letter chet (ח with a chatoteret [23] for unification). The subsequent letter acts as the receiving vessel of that focused. That letter is tet, the letter of seamless truth.

Now, we can understand that while vav is the shetiyah of this world (olam hazeh), tet is the shetiyah to re-creating the world (olam haba), to unifying the Divine Name and to revealing Torah Temimut. The digit sum of the 3 Hebrew letters (mem-mem-alef, ממא) over which each shalshelet of Sefer Bereshit rests is 9 - all of them leading to ONE. One is actualized by weaving together both tohu and tikun, thereby creating the shetiyah of a new world. This is what the even ha-shetiyah is telling us to do.

References

1. R. Elie Munk, The Call Of Torah, on Bereshit 28:22
2. Yerushalmi, Pesahim 4:1; Ta'anit 1:6; Bavli, Sanhedrin 26b. Psalms 1:3. J. Caro, Shulkhan Arukh: Orah Haim 551:8
3. kabbalah
4. rare tropes
5. on Shemot 3:14
6. integral reduced value
7. Bereshit 14:18
8. Moshe Idel, Studies In Ecstatic Kabbalah, chapter 3
9. Rashi on Bamidbar 13:27
10. the mitzvah of challah
11. vav as tikun
12. hey as chaos
13. Adin Steinsaltz, In The Beginning, Discourses On Chasidic Thought
14. see #10
15. bifurcation in chaos theory
16. tiferet
17. Matityahu Clark, Etymological Dictionary of Biblical Hebrew
18. tet
19. why 10
20. The Importance Of Being Earnest
21. yetzer temimut
22. see #17
23. chet

B'Reishit, The Left Emanation In Unity

'כדאמרינן בראשית ואין ראשית אלא חכמה שנאמר ראשית חכמה יראת ה
Sefer HaBahir, verse 3 excerpt

Traditional interpretation: It is thus written (Bereshit 1:1), "In the beginning (bereshit) [G-d created the heavens and the earth." BeReishit is Beit Reishit. The word "beginning" (Reishit) is nothing other than Wisdom. It is thus written (Tehillim 111:10), "The beginning is Wisdom, the fear of G-d."

With a gematria of 911, Reishit ראשית has a digit sum of 11. The number 11 pertains to the sefirot of the feminine universe of Tohu and the complete rectification of evil [1]. This task is a woman's mitzvah. Consequently, we can see that while "Beit" may pertain to Wisdom, "Reishit" pertains to the rectified feminine Left Emanation. "With Reishit" (B'Reishit) elevates the rectified feminine Left Emanation back into the realm kedushah. With a gematria of 913, B'Reishit has a digit sum of 13, echad.

The "fear of G-d" is the Divine Feminine.

Footnote:

[1] Inner Space, R' Aryeh Kaplan (p. 86)

Double Blessings

ומאי ומלא ברכת ה' אלא כל מקום שנאמר בי"ת הוא לשון ברכה
Sefer HaBahir, verse 3 excerpt

Traditional interpretation: "What is the meaning of the verse , 'the filling is G-d's blessing'? This means that wherever we find the letter beit (ב) it indicates a blessing."

The word which describes the sacred circle (encircling) I ritually cast as HaMasovevet המסובבת has two letters beit in it. These two letters beit represent a double portion of "G-d's blessing" at the level of keter.

R' Yitzchak Ginsburgh of the Inner Dimension teaches:

At this supernal level of the soul (keter), there is a double manifestation of all 10 intrinsic powers of the soul. Thus, there is an added dimension of light in the superconscious crown in relation to the faculties of the mind, and 10 times more light in the faculties of the mind than in the emotions of the heart. ... The lights of the powers of her soul shine at all levels of perfect interinclusion.

Blessed Be, Amen.

see Shining Brilliance for follow-up related to this entry

Da'at Torah Emet

שנאמר ורחבה מני ים
Sefer Habahir, verse 3 excerpt

Traditional interpretation: "As it is written (Iyov 11:9), 'It is wider than the sea.'"

The entire phrase has a gematria 953, and digit sums of 17 and 8.

The value 17 corresponds to tov טוב, the primordial light hidden away for the righteous in the "future to come" (that is, in Binah).

The value 8, from the perspective of Will, corresponds to the sefirah Hod. From the perspective of Action, 8 corresponds to the sefirah Binah.

Taken together, these two digit sums immediately connect together the ideas of tov, binah and hod. Kabbalistic tradition (R' Yitzchak Ginsburgh) teaches:

The spiritual service of teshuvah begins at the level of binah, "understanding," and concludes with the healing of hod, as the prophet says: "And his heart shall understand [binah] and he shall return and be healed [hod]."

This phrase contains a prophetic assay for ascertaining if the process of teshuvah has been completed. Having concluded the process, binah and hod are sealed with tov (פ).

Raising The Cup Of Redemption

ואין ים אלא תורה
Sefer HaBahir, verse 3 excerpt

Traditional interpretation: "The sea is nothing other than Torah."

"From whose womb came the ice?" Hashem famously challenges Iyov (38:29) with this question. In fact, Hashem rants quite a bit in perek 38 and in the next one as well. Sheesh.

And naturally, Iyov, unable to answer Hashem's challenging queries, puts his hand over his mouth (40:4) and basically "shuts up." Let's get one thing straight right now. This is not Liorah's style, ok?

I'll answer Hashem with an answer. Hashem can save the power display for someone who might be impressed. Give an ear Hashem, and listen.

The phrase - מבטן מי, יצא הקרח (from whose womb formed the ice) - has a combined total gematria of 555. The numerals of this gematria are 3 letters hei ה. In other words, the essence of the question and its solution rests within the realm of the completely feminine.

The realm of the completely feminine is in the left emanation. Consequently, the 3 letters hei represent Binah (of the completely feminine "left" pillar) in the 3 universes of Assiyah, Yetzirah and Beriyah.

Importantly, the ice "formed" (יצא) in my drinking vessel (cup of redemption, Tehilim 116:13) and remained stable in my dream this shabbat morning in consequence to complete rectification of Binah throughout all previously "broken" levels of existence (Assiyah, Yetzirah and Beriyah). In my dream, the sodapop represented a water (Torah wisdom) blend of the 3 lower universes. Similarly, in my dream, the pure water represented Torah wisdom of Atzilut. Taken together, the Torah I am being given to drink originates in Atzilut, as opposed to in any of the lower universes.

From my womb came the ice capable of absorbing the wisdom of Atzilutic Torah. And, from my bashert comes the water.

The Immutable Promise

ואין ים אלא תורה
Sefer HaBahir, verse 3 excerpt

Traditional interpretation: "The sea is nothing other than Torah."

The 4 words of this excerpt have a combined gematria of 760, the same gematria as the single word שנית, meaning " a second time" and "again". One finds the word שנית in Bereshit 22:15, where the malach calls to Avraham "a second time" to bless him from place Avraham named Hashem Yirah, following the ordeal of akeidah.

I can't help but link this "second time blessing" with the "blessing of a second time" given to me as I "came down" from my G-d encounter in 1967. A promise given to me. And no one, no one, absolutely no one, can take it from me. Not a prophet. Not a judge. Not a great tzadik. Not a malach. Not even G-d. It's an immutable decree already spoken. You can't destroy my life and rip it from my destiny.

Deal with it. Or not.

Chasdei David Hane'emanim

שנאמר ומלא ברכת ב' ים ודרום ירשה
Sefer HaBahir, verse 3 excerpt

Traditional interpretation: "Because it is written (Devarim 33:23): The filling is G-d's blessing possessing the Sea and the South."

The 3 words meaning "possessing the sea and the south" - ים ודרום ירשה - have a combined gematria of 821, the same gematria as the word והשקית meaning "and you shall give her to drink" as found in Bamidbar 20:8.

The verse in Bamidbar which contains the word והשקית is speaking to the incident where Moshe alone produced "water from the rock" by striking it. But, Hashem had commanded that Moshe and Aaron do this together. Herein lies the failure - Moshe acted without the participation of Aaron in the actual drawing of water from the rock. Consequently, the waters brought forth quarreling and strife, as opposed to bringing forth waters of chasidim (generally of the south), specifically those of chasdei David hane'emanim.

The word for rock in Bamidbar is from the root סלע which means an "elevated rock". What is an "elevated rock"? It is a state of being "humanly" silent. In other words, it is a human being unable to express him or herself as an Image of the Divine.

Tradition teaches that there are 4 "states of being": sela, eitz, tzvi, ben-adam.

Domem, Nefesh, Chai, Medaber
Silent, Living, Animated, Speaking
a rock, a tree, a deer, a human being

Consequently, Moshe and Aaron (the north-left and south-right powers) were to act in harmony (from the middle column) to "give her" (the congregation and its animals) water to drink. In other words, had they done this correctly, the "rocks" (those unable to express themselves) would have been "opened" and placed upon the way to becoming "speaking spirits" (medaberim) in a spiritually expressive sense. The paths (netivot) to individuation and actualizating uniqueness while maintaining achdut would have been revealed and opened to all.

Thus, the 3 words of this phrase - ים ודרום ירשה - are referring to "opening souls to Divine expression".

A woman by design is "of the north". To become opened properly she must become elevated to "possess the sea and the south". In other words, she must come to the position of malchut in atzilut, which unifies the gevurot and chasidim in the place where no evil exists.

I once wrote a poem called "Shmuel" (G-d hears and understands) about the caveman "David", who by tapping and banging on the rock all around with two sticks, produced coherent "human" speech from a cavewoman (me). It was the first human speech heard on the face on the earth. And when the first words flew through, we were both struck dumb! (with wonder at the idea of communicating and understanding one another, of course) And of course, I knew he was thinking, "are you talking to me?" It was a really cool dream.

And the first human words uttered were ...

what! are you trying to do?

Puts a whole new spin to the words - na'aseh v'nishma - "we will do and understand", doesn't it?

חבה The Secret Primal Language

שנאמר ומלא ברכת ב' ים ודרום ירשה
Sefer HaBahir, verse 3 excerpt

Traditional interpretation: "Because it is written (Devarim 33:23): The filling is G-d's blessing possessing the Sea and the South."

As I wrote in my previous entry regarding the acute accented letter beit 'ב, which stands alone in this excerpt:

The verse quoted here in this excerpt is from Devarim 33:23, where the tetragrammaton (written out in the Torah verse) is typically denoted by 'ה in seforim. However, in the Kaplan hebrew text, the accented letter 'ב in the excerpt above appears as chet with an acute accent 'ח.

The 3 letters playing musical chairs here are חבה, where חבה means "hide", and "secret". What is "hiding" is a "secret" primal language, a language I have spoken. More importantly, it is a secret language I remember speaking. Here is a story I have written describing speaking this secret language, both prior to incarnation and following birth.

A Story Of Quantum Consciousness

Once upon time, You and I walked together.

See what I am doing. Look here. See what I am making. Edges. i see what You are making. i see edges. What are edges?

Look. See what edges are doing. Looking, i see what edges are doing. What do edges feel like? Ohh! to feeeel edges! to feel edges against edges! to know edges!

Look. See. See edges against edges. These will be your edges and edges. This is what edges will do. Look and see.

i don't have the strength. i can't do it.

I will do it. I will carry you through it, to it that swallows all pain, the brightening and the brilliance.

How wonderful the things for me i see. Yes! Yes! Edges to feel! Wonderful edges with wonderful things to do!

i could remember thinking a doing things, but my senses did retain perceptions, although a smell would remain within me, marking their actuality. i was unable to fully form and hold onto the ideas that existed in my mind.

Ohhh! to remember the feel of my edges!

Like a hug all me loosened. In an instant, my eyes could see. i was startled and amazed at the impact of remembering whole perceptions. i felt in existence.

How wonderful! This beautiful mo-ment in time!

My mother walking away, toward the yellow and white thing, opening it to pull out a cloth for my bottom. Mother! Mother! i can see!

But words as I had spoken with You would not form in my mouth of edges. Realizing that for as much as definition was desirable, for the first time, i felt limit. Turning around to speak ... but i could not turn around in remembering edges! i turned my head instead.

Ohhh! no! i can feel and hear You, but i cannot see You!

I am here.

i did not understand! i want to come home! i want to come home!

you have edges to feel and do, do you remember?

Yes, i remember how i saw with You.

you will never be alone.

But i cannot see You in this world of edges! And i will not feel and hear You always as i do now, i fear. i want to come home!

Do not fear. I will bring you home. Home is forward. Go. I will never leave you alone. Smell what I feel like. Remember. I will bring you home. I promise. Remember. I will always be with you. Remember and do not be afraid. Look at all the wonderful edges I have made ...

i turned and looked into the room, and tried to speak with my mouth of edges ... yes, i see ...

... ... ... and i remember still today that you will carry me through it, to it ... the brightening and the brilliance.


story reposted from my website and blog

Enigma Of A Female Mystic Mansion

שנאמר ומלא ברכת ב' ים ודרום ירשה
Sefer HaBahir, verse 3 excerpt

Traditional interpretation: "Because it is written (Devarim 33:23): The filling is G-d's blessing possessing the Sea and the South."

The verse quoted here in this excerpt is from Devarim 33:23, where the tetragrammaton (written out in the Torah verse) is typically denoted by 'ה in seforim. However, in the Kaplan hebrew text, the accented letter 'ב in the excerpt above appears as chet with an acute accent 'ח.

Yehudi mentions in his copy of the Bahir (Mosad HaRav Kook), the accented letters are "a ב the first time (in the beginning of the verse) but later with a ה," but then he provides the hebrew verse (up to this excerpt) from the Kook version where the letter in question is a beit as follows:

ומפני מה התחיל התורה בבי"ת כמה דאתחיל ברכה ומנלן דהתורה נקראת ברכה, שנאמר (דברים ל"ג כ"ג) ומלא ברכת ב' ים ודרום ירשה

So, there is something being hidden in the musical chairs these 3 letters (חבה) are playing with the accented letters in this verse. חבה by the way means "hide", "secret".

an enigma, an absurdity
stringing some strange emptiness, a holy madness bursting full
unfolding favor
like a parchment endlessly, darkly brilliant
surely able, between nothing and one, a no-man's land
is the palace of a female mystic mansion, where only night senses
one mind effacing piles and piles of chaos softly
upon which this
breathes that
through and through, collapsing eternally
into an ever reverberating lifeforce
hovering plosive pivots of unuttered tradition set free
drunk without distinction, some wine of the timeless time to come
a martial art, utter clarity
running and returning, iterating
feminine mystery communicating all goodness, like a key
ever beyond sound, yet still peacefully permeating script
one essential mark
above without end, below without bound