[1 of sea as 1 of 4II? inspired by what is taught in memshaltecha in ashrei? (nb. Contextualize the dor va dor too for this). Suggestive, but no proof. Vaguely, kol olamim involves passing through the sea, this occurs over generations, this is done via something like a keter which is hidden, and it is the will to control beyond the seen. Viz. when talking about the malchut of seas, and the malchut of war, it comes from 4II/IV
[Maybe the 6 that channels the Torah’s reward is 3IV (aka 3III), which when seen at II overlaps 6II too, and similarly, the 5 is seen at 5II, just as the 7 is at 7II, but that would mean that the 4 was not 4II but 4IV, and this looks elegant, but no proof…. It also suggests that the 7IV (i.e the non-given letter) appears at II at 9 and 7, and this is suggestive of the Torah as the tree, and the 7II is the generation (i.e. briya) aspect of white light (as if we could imagine 7 Atzilut), which corresponds to the (briya) eye (as it is) in the dimension of noumenal emanation. This also means that what I call “IV” is not the same as “III”, only the closest we can imagine it since we are peering against the curtain of II
[That suggests something that I think is beautiful. The letter 2IV, to us looks like abnegating ourself, but it is that which the Torah channels its chesed into, until the day of Echad.
I disagree in specifics – the general thrust I agree with, but not worth salvaging.
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This[I] is me trying to understand Zohar Bamidbar 150a.
In Noach, the storehouses (arubot) were opened, which also means that pent-up potential that operates in channels of shamayim were unrestricted. This relates to mabul being from yibul. I wonder if could call those storehouses zebul insofar as they were being stocked (via channels of kelipa).
Shabat is Malchut since there is no more (something like) higher order engagement. So too the floods were malchut when released. So too the zebul of the temple were malchut once they were allowed to be “do their thing”.
“Beit zebul” it is called in the temple, this informs what is called Zevulun’s tent. (It is a 2I inside which studies Yissachar, thus overflowing treasure, which is the malchut of arabot, which the storehouses of the shamayim are called). The white light of the Torah and the Blue light of Zevulen’s seas channel, from the chessed of the former to the ge’vura of the latter, thus the pair become something greater than their parts.
Zevulen is strengthened, to win territories (across mayim) that provide sacrifices that strengthen the temple that is the heart of their tent.
Zevulen is the tribe that fights a particular facet of the battle for ha’aretz. In vague terms, it is the fight into shamayim. Which is an effort doomed to result in our abnegation, for shamayim are beyond our true control. And this is why Yissaschar sits in the tent, to push into expansion in a way that is faithful and successful.
[I] The title of this essay alludes to the two of the twelve ancient Israel tribes, the tribe of Issachar and the tribe of Zebulun. In the biblical narrative, the tribe of Issachar is referred to as seafarers and merchants, while the tribe of Zebulun is defined as a strong donkey.
