If it is right to forfeit, then surely a final charge is warranted before we leave our body to rot (eyes bleached and vacant) in the field of action.
The goal is not perfection achieved in a giant leap. Rather, to take the first n steps, in their order, as extracted from mental considerations and heuristic understanding.
For example, nb. Esav is not the I, but rather a partzuf matrix, therefore it is not recommended to enslave mercilessly (cf. blessings of Yaakov/Esav), but rather to use strategy (cf. Yaakov’s 3-fold engagement after Yabook).
Thursday, Friday, Saturday – that’s it. For each choice that contributes to this garden of forking paths, remember the thread: Sapere Aude[I]. (After that, everything is on the table, whichever way things go.)
Moshe rectified tzaddik (sofit?) by entering the source of kelipot. It is taught that he was afraid since to pass through this possibility of consciousness – viz. To be hidden from the Infinite and thus not realize that a limitation is being placed onto possibility – and thus that the Infinite entered this space alongside.
The plagues represent the fulfilment of the brit of the forefathers and also overlay countless metaphysical and phenomenological mechanisms and ontogenies. For instance, the plagues are the physical bgadim and otiyot for the power to-limit (i.e. the ability of the power of gevura to cause not-everything-to-be-true-or-possible-at-all-times) to be a seed/logic/cause for greater-opportunities which otherwise could not exist (viz. Gevura contains chesed).
The last plague involves the discovery of opportunity within the most abstract of the five gevura (ie. limits in their own right; limits from higher abstraction [e.g. action limited by ethos); from mercy; from the limits of understanding or resulting from being understood) – the limit in what can be imagined. For example, the arc of a rock thrown contains a quadratic equation, but this is not thinkable in societies lacking arithmetic, etc, despite the equation existing even when not knowable. In what way is it beneficial to not-know what is not-thinkable?
This perspective – of truncated spaces in the mind – is the most nihilistic of all the precursors that kindle doubt. This is taught through the analogy of hair and imagination: when something new is thought – e.g. the non-absolute nature of space-time and the absolute nature of the speed of light (or in more abstract form, the exploration of relativity) – the new possibilities enable discovery, but they also introduce implicit errors (which are inevitable since any idea is imperfect, and so the use of an idea means accepting falsehoods despite not necessarily having explicitly thought of them qua implied). This is like hair which grows too long, despite being correct in its roots.
Truncated mental spaces are the most terrible of prisons since the deeper one is entrapped by darkness, the less one could ever realize their bondage.
It is taught that because of the fear which Moshe felt (and he represents the part of ourselves which is the synecdoche of the 600,000) the Infinite also underwent the experience of truncation.
This means that the Infinite cannot be known by every name, but rather that the names unfold themselves in the way that they are experienced. The Infinite in the Torah is known first as an infinite constellation describing the gevura features, whereas the name which reveals the aspect of the Infinite which is a myriad of silhouettes of the faces and lives seen in every Other encountered – that name is known much later.
The nihilism of limits of what can be thought is overcome via the Firstborn plague, which was a yin-yang created from the death of the Egyptians against the survival of Israel. The latter required two laws to be adopted: circumcision and the Passover sacrifice. Both these laws involve anchoring something stable across time. Circumcision unites generations, and Passover unites the holiday which re-occurs every year.
This is seen in the Firstborn Death, since Av and ben are said to be contained in the letters of Even (אבן = אב + בן), and Adam was taught to make fire from two stones. Also related to this the Keter of shin can be seen as daled and also as mem, and double mem reveals the ability of Netzach to transcend generations, and this relates to the four worlds of daled which allow transcendental mechanisms. Because Israel was not worthy of surviving the Firstborn, they were given circumcision and the lamb, since these allow limits to be transcended across generations, and across the cycle of time. In any given moment in life, we are limited to seeing that perspective, and not others; because we can experience different mutually mutually-exclusive realities, and thus use the nature of the world as hidden, to discover creation.
(Nb. Adam needs fire because after Shabat the original light is removed, and kept for the final redemption. Cf. Lehavi limot…)
The paradox occurs because the true mental space (which accurately is capable of understanding everything) is something that exists outside time, whereas anything we can think is bound to the time that frames it. This difference is how chochma can be shin and tzaddik both [also tet but not relevant here].
The Midrash alludes to our ability to gain from perspectives which transcend our own – for example, the perspective which is the perspective of mine-and-yours-combined perspectives (i.e. I cannot have this perspective but I may gain from it).
(It is said that Moshe was instructed within Egypt, and it is taught that this was due to Israel still being constrained by Egypt. This contrasts with that which is developed via vechachamim omrim… col yemei lehavi… Btw, Zevulun at chochma unites with Yissaschar at hod, thus building from night to day to remove sitra [viz which necessarily grow along with the growth of the chochma of the Infinite, and this is taught to result in the other tribes coming to the mountain] – which is related to the chesed within gevura of chochma). Etc etc.
(Circumcision relates to lamed, but also alludes to gimel, the ability to communicate beyond comprehension can be derived from mem sofit and double mem. This unites chochma and yesod, since shin creates a new channel from the variety which it acted upon, thus like gimel, and also three-fold downward chaining, and since it allows uniting variety, it is like lamed to lamed which is taught in magrefa).
(The ceves and tzon relate to hod and chochma respectively, and this derives from the bina of bina which forms chochma, and aluph bina for bet, and the blessing of the new moon which causes a static moon to appear in parts, and this teaches the 200 for reish to bet – although that was already known since reish and bet both involve something relative to all-possibilities and a larger perspective respectively; and also via aluph bina for bet as hod. Thus the lamb also enables a fire to burn across time. The chochma of tzon relates to the nun which carries a yud (viz tzaddik), and the caf which is climbed via a nun sofit (viz kuf) [not sure about this one], and these also connect tzon to ceves).
What does it mean for the Infinite to enter the dimension of concealment? This can already be seen in the Tanach, as the Infinite is knowable in order as Elokim, 4-letter, El-Shaday, H’ Tzevaot (and the knowing of a name, and the revelation of the name are different, etc, e.g. 4-letter was known to Avraham but he did not see the name act).
To find the Infinite along expanded and new avenues is to make use of the gevura (which is the force for kav v’chut, and for bina), and this relates to shin channelling three-ways, and why mitzrayim relates to the neck, which enables the three vertical axes. And this relates to otiyot in their midst, regarding the first two letters entering the rest in Elokim.
Gevura relates to fire, which in shin sends everything it consumes upwards, leaving earth, which is malchut, which relates (but is not identical) to the sitra which results from chochma. Gevura at this level is seen most clearly as reish, hence the first hei of the 4-letter name (i.e. paralleling the second hei as Malchut).
The four sons of pesach are archetypes of the zachor, which is part of the unfolding revelation of the 4-letter name. Children are archetypes of communication involving an idiosyncratic (child’s) construction (bina) from a chochma which has been copied by way of tzimtzum. It is taught that the students of Rabbi Akiva attained their teacher’s level of insight when remembering mitzrayim, since the chevruta produces fractal-elaboration of chochma (magrefa).
The 600,000 souls counted relate to vav which contains the power to generate a full set of permutations (e.g. 6 directions). 600,000 is taught to represent the absolute potential to generate all possibilities. The magrefa implies that 600,000 cubed is the number of perspectives to be incorporated.
In my own life: We experienced gevura of chochma, which is a rare and incredible experience. Although it is common to experience a dwindling in devotion or vision or possibilities – these entropies normally occur gradually over time, and thus it is not readily apparent just-how our worldview has differentiated before one day and another day, months, or years later.
By experiencing a level of emuna which (relative to previous exposure) was extraordinary, and then experiencing the proven doubtfulness of those worldview’s insights (nb. The worldview which was lost cannot be seen, not even imagined, except as a corollary of bina which it enabled/produced), I am able to see gevura in chochma.
Think.
Here is the challenge: Within un-rectified gevura of chochma, act so as to enlighten daled, and know the zayin in these.
[But just like Yosef thought that he connected to chessed after his knowledge of the 3x names of value 120, so too here may be restricted to 6-name of gevura and solution is via mastery of lashon, which in a vertical-reading of otiyot shows shin as samech and kuf and nun; the samech is like a half-shin as is known, and is a mundane channelling; nun-sofit here relates to the unfolding of pei into pei sofit, which drew from ayin per 70 languages, and hence Yosef’s chochma, which is why he thought he linked to chesed.
The power of 45: mah, when Yosef is empowered, is to use doubt to construct belief.
[I] Sapere Aude is the Latin phrase meaning “Dare to know”; and also is loosely translated as “Dare to be wise”, or even more loosely as “Dare to think for yourself!” – see further in https://en.wikipedia.org/wiki/Sapere_aude
