B/S:
- W/u about letter ayin, connecting Yaakov’s ladder, and http://www.chabad.org/kabbalah/article_cdo/aid/699675/jewish/Fragrance-of-Good-Intentions.htm
- Absolute truth/law vs absolute beauty; the idea for samech sofit within reish. which implies the waning of the moon and thus explains how the Mishkan can be built from within Malchut, and thus links to the rope of Kadosh which links to Korach’s judgment which links to the red cow but also, in general, the two goats of Yom Kippur.
- [Meta: Where to stay silent?
- Just a thought: http://www.chabad.org/kabbalah/article_cdo/aid/2188020/jewish/Payment-at-Last.htm – re incest/abomination cf tower babel cf Isha zot cf man lifting himself by his own bootstraps to be lifted by god to asking to be lifted etc cf 10 generations of Adam
Notes:
- http://www.chabad.org/kabbalah/article_cdo/aid/1490219/jewish/Daily-Zohar-Acharei-Day-1.htm
- Mentions the tributaries of courts across worlds of Kedusha, and thus the necessity for Yom Kippur (KKK)
- Also mentions the role of Shechina in K’Gado’s entry into K’HaK
- Re. Tehilim 144:15, cf. v10, and also nb. 144 re individual and re nation (viz. “nb” separately)
- http://www.chabad.org/kabbalah/article_cdo/aid/1490222/jewish/Daily-Zohar-Acharei-Day-3.htm
- Can wonder re. Bina (hei) connecting to 6 sephirot (vav)
- ??? Was the template pre-creation folded and filled with water or air?
- Tehilim 130 can launch for rachamim/Tiferet from bottom vs from top
- http://www.chabad.org/kabbalah/article_cdo/aid/1490223/jewish/Daily-Zohar-Acharei-Day-4.htm
- I wonder: Not only does nothing exist, yet even from a rung lower (~burning bush), not everything exists (“abomination”)
- http://www.chabad.org/kabbalah/article_cdo/aid/1490224/jewish/Daily-Zohar-Acharei-Day-5.htm
- Again explain the necessity of imperfection, whilst (I wonder) showing that it is not a reason for existential shame (and rather existential [not personal] pride)
- http://www.chabad.org/kabbalah/article_cdo/aid/2188022/jewish/Yom-Kippur-Lottery-Tickets.htm
- Reish informs form of the moon, which allows for Azazel et al, but how does one anchor an infinite rope? Answer: By not expecting to tie it at its end, rather by becoming a part of a chain that goes both up and down.
B/s outline/order:
- ? The absurdity of a dream in which imagination (aka the substrate of being within the dream state) is a crime so that all dreamers dream themselves scarlet letters that never turn white. Chochma-hair &c. Banav-moomam.
- Write it as a rebuttal/answer to Pascal’s wager[I]: “If there is an infinite demand, then despite any infinite risk, it would be foolish to expect profit – unless Yom Kippur etc”
Disclaimers often serve as a disingenuous intent; to carry meaning without meaning everything that is carried. Thus a discursive disclaimer: These are disorganized thoughts, placated into order, which discusses only what they discuss, and not what they do not. This will inevitably (!) be difficult to remember.
Thought experiments on the question: How could the fallible be liable without being culpable for their own fallibility? Or; How could a paradigm of “good” exist without a simultaneous requirement for utter abnegation (i.e. as a means and ends too)?
How can we reach – not merely for the infinite, but for – the beyond limits (Ein Sof, 4 letter name)? Shema yisrael hashem elokeinu…
How can we live in a world that was created with the chochma (inspiration) of chesed (loving-kindness), only because from our perspective that inspiration is inseparable from the smaller light of Bina (synthesis) [there is no mundane logic to explain why reish looks lower than shin when they both look simultaneous with taf]. Here is the great mystery of memshaltecha bechol dor vador.
We can only navigate with our eyes, looking at the two angels that rise, but knowing that the land of Israel hosts an additional pair.
To task a man with an unlimited task is a cruel endeavour unless there be a parallel unlimited aesthetic, which sees a logic which coheres at each level of appearance, yet whose induction is sensed, performed, and existentially echoed across levels of eternity.
Thus the answer to Pascal is this: I reject the wager, but trust that beauty is not a cruel joke. Tiferet at Atzilut may allude to the mystery of kedusha, made manifest and populated by Israel.
[I] Pascal’s Wager is an argument in philosophy presented by the seventeenth-century French philosopher, mathematician and physicist Blaise Pascal (1623–1662). It posits that humans bet with their lives that God either exists or does not. Pascal argues that a rational person should live as though God exists and seek to believe in God. If God does not actually exist, such a person will have only a finite loss (some pleasures, luxury, etc.), whereas he stands to receive infinite gains (as represented by eternity in Heaven) and avoid infinite losses (an eternity in Hell). For further details see https://en.wikipedia.org/wiki/Pascal%27s_Wager.