Vineyard Of Delight

Reb Chaim HaQoton notes in his Friday scribefest:

In my opinion, if one truly believes in G-d, then one would realize that all is from Him, so the fact that believing in Him would cost someone (whether it costs money to buy what is needed for the rituals which He has prescribed, or whether one’s belief in Him will cause one to be ridiculed by others, or other costs) is irrelevant, because He is the one who gives it anyway.

Rituals She has prescribed also cost. For example, I’m purchasing two very very long “witchy” necklaces – one which includes a large purple [1, sagol סגול] stone that rests over the heart, and one which includes a large red [2, chemer חמר ] stone that rests over the navel [3, 4 tibur טבור]. I don’t typically buy necklaces like this as I have rather classically elegant tastes in jewelry (like pearls), but these necklaces were so symbolic and witchy, I bought them for my “jewitcheries” and jewitch kabbalistic meditations.

Taken together, the necklaces symbolize ingathering (exiles and exiled lights) into one place (a function of the root חמר) the treasured (סגל) new light of Adam Kadmon “to rectify and resurrect the broken vessels of tohu” [3], and bringing it into existence for all though the navel (טבור) of the land and earth.

In that day, they shall sing of it: Vineyard of Delight … Yishayahu 27:2


[1] Dave at Balashon writes regarding sagol: “the name of the color comes from another new word – segel, meaning the flower violet. The word segel, in turn, derives from the Aramaic sigla סיגלא – which appears in Sanhedrin 99b, Shabbat 50b and Berachot 43b, and Steinsaltz identifies it with the sweet violet. Klein writes that sigla is probably related to the Aramaic segola סגולא, meaning cluster of grapes.”

[2] Dave at Balashon writes regarding chemer: “Radak on Yishayahu 27:2 also comments that ‘chemer means redness’.”

[3] R’ Yitzchak Ginsburgh teaches regarding the navel of Adam Kadmon: “After the breaking of the vessels of the world of Nekudim, God emanated a new light from the “forehead” of Ak. This light descended to the same realm that had been occupied by the world of Nekudim (from the “naval” of Ak to the bottom of his “feet”). The power and purpose of this new light is to rectify and “resurrect” the broken vessels of tohu. Within the realm of the world of Atzilut (to be described in length), this process of rectification is complete. Within the realm of the three lower worlds, Briah Yetzirah and Asiyah, the rectification process depends upon the service of Israel, in whose Divine soul shines the new light whose power it is to rectify reality.”

[4] tibur ha-aretz and tibur ha-adamah, the navel of the land and the navel of the earth, respectively, are geographically associated with Teveriya and Hevron (and with Jerusalem), respectively


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