Teruma

{Part 1 – 3/3/2017}

B/S:

• Teruma/Mishkan in terms of
  • Societies made of self-defining individuals who combine into a greater-ly unified character, and yet their collective is a decentralized harmony by way of integrating purposes (without contradiction)
  • Another telling of Creation
  • A mapping of human “unfolding” (cf. creation) onto the metaphysical unfolding (aka creation)
  • Half-shekel, (can use imagery of yin-yang here), and the goal of “Harmony” (collective etc) as being the perfect mutual gain so that even the inefficiency serves the good and everything is continuous with everything else (cf. the language of qi)
  • The core of the core is the Aron Luchot, but I don’t know enough to “explain” about this beyond being true (e.g. Torah, etc)
• Can compare the mechanism of 4 threads to mechanism of Teruma which can be described in a generic form, as an intersubjective system for projecting investment into the non-essential inspired by the belief that the totality is Infinite and thus not utterly void. More specifically, to the extent that this system is functional, this non-investment has a dispersed effect which includes the giver but (by way of simplification) elevates the society into one evolving growth which enriches domains not-intended (cf. invisible-hand model for organizing development which enriches capital stocks/accumulation – which is not to say that human nature is not self-improving in its invariable, unstoppable crawling-stumbling gait towards progress).
  • Charity is similar, cf, for e.g. Mishna Pea (which in a very non-wholly-encapsulating phrasing: this Mishna teaches lessons that, to put it in a political science…., helps construct a bourgeois not predicated on exclusion of societal factions, based formally per fiscal responsibility (and informally per internal internecine power dynamics, and identity fragmentation and isolation), and thus (per Pea lessons, can make so that) holders of production are not necessary causes of alienation, and furthermore, they can contribute “according to their means”, to benefit accordingly (cf. Teruma) – not in a “perfect” marxist utopia imposition-5yr-plan, but as a piecemeal one step after another is better than falling over and over)
  • Nb. three charities of Teruma in the social contract of Israel: One at the start of the epoch of development which shares to bind a defining effort; one to give a name and order and street-signs for the human spirit; one which is universally affordable and which composes the national sacrifice egalitarian-foundation.
• Zohar II 162b re. unity of curtains into One is like mechanism of unity of limbs/organs into One, like unity of mitzvot into One, like unity of Israel is One (but seems to imply that neglecting mitzvot within Israel is not the same as denying them, since the latter breaks integration of the Israel, which occurs through mitzvot on a national level, this is meant in non-mundane context, viz. the Greater Whole of a nation, in the case of Israel, but also applies presumably to lower directly in mundane by top-down, I presume that in the mundane sense other mechanisms are powerful to hide the effect of denying, esp. tzedaka, which is true for any group, and others).
  • 600,000 letters in Torah; Israel preceded Torah, there is a relationship between Israel and samech, but not in a purely overlapping fashion; 600,000 relate to combinatorics for complete range of forms; Israel is a nation that lives with other nations (e.g. can be for good, e.g. Shlomo’s alliance during building of Temple), this relates to lamed (which relates to circumcision, but this is only to allude), this relates to conceivability of Communication (viz. not just that everyone can talk, but that it is possible for all x to be received in their essence and by way of the receiver’s essence), this is also like the masculine aspect of Infinite as insemination of creation (and this is why when thinking of the 600,000 as preceding ayin-sofit, I wonder as samech sofit, it is sort of Israel, but only if that also involves being a part of the masculine creation process, but also, not, and this is because they don’t map  simply in this way).
  • Shin relates to samech, and lamed, and gimmel and daled: Cf. Israel’s role in gimmel, daled (after aleph, bet, aluph Bina), which is the heavy duty of creation (after the metaphysical stuff is in place), and this relates also to Arizal on how charity is like 4-letter name giving and receiving, and this is like the harmonious integrated society of individuals, who give and receive, and each of these is also the other (cf. to simplify, this is like the contemporary idea that it is a good citizen who buys goods since they are also stimulating market even if they are losing since they likely don’t need it entirely; or tax).

Appendix IV: Layers covering bare manifold of existence (even after that manifold has been curtailed, and hooked), thoughts

1. 11 goat curtains refer to the reality’s auto-flourishing manifold for perspective, which is how we can understand the world as being chains of Keter/Malchut
   1. Ez (ayin-zayin), the ayin which was wanting the zayin to be its Malchut. Cf. Etz, the ayin (chessed by way of being able to judge, e.g. how to grow) which brings tzaddik sofit (Chochma by way of having aimed-far and where one managed to actually get to). So too, it is something like “the talent of this world we live in, and the stuff and beings within it, to create boons (cf. the woman who work while the hair is still on animals back).
2. Red ram skin refers to that which appears utterly mundane as if there was nothing more in this world that what we see or have understood. Cf. Esav who could not see past corporeality, for if he knew he would be embarrassed for allowing himself to think that the priceless was worth less than the worthless. (Otiyot adamah, earth looks like the limiting vista).
3. tachash skin refers to the awesome/beautiful/inspiring that is discovered out of the mundane, and this might relate to disagreement as to whether it is on top of the former, or mixed within it.

Appendix III: In crude terms

Reality is an interlocking of possibilities designed to generate flexibility/potential but bound by the necessity of everything being capable of uniting with the Infinite.

These possibilities chain downwards in an ontological sense (and therefore in a mechanistic sense), however, the nature of the interlocking is that these possibilities are also generated from the lowest chain as sort-of the inspiration of the top chain which, after all, was its first cause (from its perspective).

These two perspectives are perfectly harmonized to generate a determinism that is nonetheless actualized by free will.

This does not mean that this correlation can be known at any time, and the degree and competency are anchored by acts of “creation” from the lower chains as if they were the ones which caused the unity at all.

Appendix II: Measurements of curtains.

1. Hyle^[I] is 10 sefirot.
2. Material is 4-mix threads which is the intermixing of hyle.
3. Intermixing occurs like the vav of the 4-letter name (or the long line of Aleph), viz. via 6 middot, 6*4, and this is like vav being both middot and Tiferet.
4. Length and width can be thought of in terms of the range of possibilities within reality…
5. The curtains are not the words per se, they are the intermixing, which is the boundaries of worlds per se.
6. 4 worlds, circular, 5 boundaries, the boundaries are gevura (tchelet).

Appendix: Thoughts on otiyot of curtains of Mishkan:

The curtains are like the roof built before the house below. The central construct is done after the curtains, nb. in the human world.

Most primordial, fundamental, layer of reality is woven out of 4 threads. This will be needed to combine the 10 sefirot. The sefirot are the hyle of the curtains, they are not an ingredient here, rather, the curtains describe how the 10 sefirot are combined into a reality.

They are:

Twisted linen, which is taught to be white, and taught to be significant for growing from the earth which represents coarseness, and white is taught to be pure, and white is taught to represent (here in threads) the transcendent emotion of chesed of self-sacrifice.

Shesh: This is a unification bringing unification (which in terms of the original meaning of linen I don’t know, but more understandable in terms of the number 6), the latter having been the intention of the former (not just implicitly, but “by way of the intention was the second letter connected”). The second unification can interpret the first as being the route of possibility (8III). The second in terms of the first can be read as all the powers that stem from the end of unification, e.g. unification as the means to evolving of the separate, unification as the bringing of new potential/opportunities, etc. Compare: 6 days of work combine to form all that is necessary, the 7th was the goal, but it was 6 which created the new space/possibility/entity/unfolding.

My interpretation is hard to prove now:

6 is similar to the fire (shin) which is unified in its ashes (aleph), which is taught to be like earth #sacrifices. The reason it is twisted is that the linen is not fire, it is earth playing with earth to bring something new, and thus it is a case of purity arising from non-pure. The earth is like the second hei of the 4-letter name, and the fire (in case of sacrifices) is the first hei. Here, however, first need to remember that first hei is Bina, which itself unfolds out of Malchut in form of hod of bet, (nb. Bina and hod both on sides of Gevura), and so there is an earth evoking something that is like fire (opposite order of sacrifices), but here united, and white (just like aleph contains all letters, cf. all colours).

This will be used to “fix” the last hei within 4-letter name within each sefira to join them all, to allow Mishkan-capable reality.

[Have not finished doing other three threads in depth, but I think they are something like

Scarlet-red fire/chessed is like mundane chessed bringing transcendent Chochma (zayin to shin). This is why the twisted linen is also chessed, since it is a confusing half of an operation, the other half being here. This mechanism, of two halves not being cut along Pure Homo-Purpose lines, will continue in parashah. (One would have expected that the gevura part (Bina/hei/bet) and the chessed part (shin, zayin, ayin/Malchut) would be separated as such).

Turquoise blue is taught to be Gevura of heaven (fear or awe of heaven). This is like nun (awe, “I am bowed by amazement”) chaining into chet/bet (small partner in the partnership).

Purple is Tiferet, and this is like vav and samech. These too can be read in terms of combination, e.g. Shin going to bet (since the shin is a 4-armed/3-armed, which when seen from below is a circle, samech, and this relates to shin‘s unfolding into bet).

Appendix V: Tikva:

• 10III-10II-6I-5I
• A highest purpose/will (10III) which chains downwards into a specific purpose/will (10II, e.g. the will to survive is specified in a will to eat healthily) – the 10II sees the 10III as an inspiration which aims beyond its reach, like a bow, 9II).
• The 10III evokes 10II FOR BEING a 10II, but it is effectively the expression of the 10III (aka 1I).
• After the 10II is in play, a specific aesthetic/paradigm-of-how-things-should-be (6I) unfolds (3I, in the sense of 1I-to-3I), this occurs in the sense that the 10II sees the aesthetic as its achieving of its highest purpose (10III).
• The harmony (6I) potentiates itself as a purpose (10I) but through the final letter, which is the finessing/restriction (5I). This 5I folded out of 6I, also in the way that a process of maturation potentiates the ethos-of-maturation which is implied in the process (sense of 3I-to-6I).

Hope is not the same thing as “hoping to have luxury”. It is the hope that the things that shouldn’t be, won’t be, because that will parallel the acquisition of the already-have-but-prevented. This is similar to Kave, which is a secondary-purpose which aims at discreteness. The word Tikva is a little more nuanced, not only because of all the 10’s spaces, but also the other curious parallels, e.g. 6I seeing 5I space for the 10II, or the way that the first 10III is (looking from top-down), presupposing being in space of 6I from the perspective of final 5I. Thus, for e.g. the 10II is not just the secondary goal of the restriction of having hope, but that in itself becomes part of the nature of the final discrete form (5I); or, the 6I unfolds from the 10II, which relates to the 6I always being inherent in the highest purpose, which must presume its own allowance (for otherwise any non-immediate highest-purpose would need to learn 6I, or else this is added externally circumstantially).

{Part 2 – 3/3/2017}

“4 worlds, circular, 5 boundaries, the boundaries are Gevura (tchelet).” Not clear. I think can think of an act of tzitzum preceding each of 4 worlds, so that’s 4, but due to the way in which Asiya predicts Atzilut, there is the tztimtzum between them, not literally, but in sense of there needing a harmonizing of passages of Tohu. Nb. curtains are not tztimztum per se here, although related to them etc.

“But isn’t the bottom curtain linking where the top curtain is?” Not from our perspective, we see top curtain connecting the Ein Sof with the emanation of Infinite (e.g. such that there are names, whereas before there was not, cf. negative theology do not equate to names). But I assume this to be paradoxical.

{Part 3 – 26/3/2017}

Appendix V Extra

Can also read Hatikva like;

• A frame of a window through which see
• one’s true self
• being oneself in all sorts of ways
• showing what’s through the window.

But can also focus on verb aspect, helpful to look at Tikva:

• The will to
• choose to
• [where the hard part (Gevura) was the will and choice, and the easy part (Chesed) is]
• do something hard (Hei/Gevura)

^[I] This could be referring to the philosophical term Hyle, defined as “whatever receives form or determination from outside itself: matter; especially: matter in its primordial, unorganized state.” For further details see in https://www.merriam-webster.com/dictionary/hyle.