Archive for the ‘Bahir’ Category

Shining Brilliance

December 4, 2006

In followup to my previous entry, Double Blessings, also posted on my blog Contemplating Sefer HaBahir, I wrote regarding the double portion of blessings received at the level of keter, and imparted via the ritual circle-casting of HaMasovevet המסובבת. The double portion of blessings via keter is associated with the double portion of the letter beit ב in the root.

In addition to the doubled letter beit in masovevet, my circle name Lleucu has a doubled letter – two letters “L”. The letter “L” in Hebrew is the letter lamed ל. Given the significance of the doubled beit/v to masovevet, I explored the kabbalistic implications of the doubled lamed/L in Lleucu (the secret of amen), which stands as the first part of the ritual title: Lluecu HaMasovevet. And this is what I found:

R’ Yitzchak Ginsburgh of The Inner Dimension teaches:

The two identical letters in kallel and challel are the lameds. In Kabbalah we learn that the double lamed is the secret of the heart. King David writes (Psalms 109:22):

and my heart is like a corpse within me

King David had killed his evil inclination, leaving a “positive corpse.” In place of his evil inclination, he had created a vacuum in his heart, leaving it wide open for G-d’s transcendence to enter. In the Torah portion of Emor, both challal and kallel are negative. Both are states of the heart. Challal is the vacuum of G-d in the heart, while the curse, kallel, stems from that very vacuum. Thus we see that vacuum and curse are interdependent.

By working on the character traits of his heart with intensity, King David rectified the negative challal, transforming it to a receptacle of G-d’s transcendence, a sanctification of His Name.

This positive transformation of the double lamed is evident as a “shining brilliance” (how appropriate following an entry on my Bahir blog). R’ Ginsburgh further writes regarding the double lamed:

In Ezekiel 1:7 kallal means shining brilliance. The positive vacuum of the heart (challal) creates space for the new (chadash) manifestation of G-d’s transcendent omnipresence (kodesh). This produces the shining emotive experience of the heart (kallal).

Again,
Blessed be, amen.

Double Blessings

December 4, 2006

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.

Da’at Torah Emet

November 3, 2006

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

October 28, 2006

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

October 27, 2006

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.

Na’aseh v’Nishma

October 24, 2006

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

October 24, 2006

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 other blog

Enigma Of A Female Mystic Mansion

October 24, 2006

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

Tzemach & Immersive Hashra’ah

October 23, 2006

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.”

ברכת has a gematria of 622 and a digit sum of echad. The value 622 represents the 620 mitzvot contained within the unity of keter, together with the “two companions who never separate” [1].

Derived from the root ברך meaning “power growth”, it carries the same meaning as the name Tzemach, צמח which pertains to growth.

Combining these two “growing” words together and peforming some creative permutations, we have the phrase sequence:

צב רם כח -> mobilize, elevate and bring to life, exert creative power

The above sequence corresponds dynamically to concept of hashra’ah, and to its associated levels of immersive creative power: ohr, chayut and koach.

Footnote:

[1] Zohar 3:4a; R’ Yitzchak Ginsburgh, The Hebrew Letters (p. 49)

Sha’ar HaChamishim Shel Binah

October 23, 2006

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.”

ומלא “the filling”, has a gematria of 77, with a digit product of 49, and a digit quotient of 1. These are the 49 gates and the 50th gate of understanding, respectively.

ומלא permutes to לאום, meaning “to אום”, where אום is a Divine Name [1] pertaining to the revelation of messianic consciousness.

Thus, “the filling” pertains to the completion of one’s consciousness with the 50th gate of understanding (sha’ar hachamishim shel binah), and the resultant revelation of messianic consciousness through permutation of “the filling” ומלא “into the Divine Name” לאום.

Footnote:

[1] R’ Yitzchak Ginsburgh, The Hebrew Letters (p. 211)