{Part 1 – 14/05/2017}
I wonder at the sequence of the holidays overlaying the parashiot, moving from Shemot to Purim to Pesach to Vayikra to the omer and Behar, approaching Shavuot, having past the point of 33 (lamed gimmel which burn like a fire).
How does one enter a spiral gate?
Every time you went through it, you would follow a circular path needing to enter it again. At each half-way point in the circle, one would be half-way away from their goal, irrespective of the number of attempts/entries.
First, there is Shemot and the 10 plagues: one sees all the things that are wrong about life. It hurts.
Then there is Purim, in which one remembers that the only reason that you are hopeless, is because you refuse to believe in hope. Who said what I imagine is impossible, if I can imagine a way that it is possible, which is only to say that I can’t prove that it isn’t.
Pesach is strange. It’s how it is possible. Pesach one takes a look at who one thinks oneself is, and ~for 7 days remembers freedom (to be one’s own self that is free), even though one hasn’t finished leavening one’s own self-image.
Yitro, Mishpatim et al. remind us to think for ourselves.
And then Vayikra reminds us that our new vision of ourselves is coordinated within a societal structure which is segregated via Kadosh et al.
For this transition to occur, and thus to “receive the 10 commandments” which were already received, but having built the Mishkan (seen that we are holy vehicles of creation), and demarcated time of creation (the new fruit of the omer, which defines old efforts and new), the sefirot of bryia need to be rebalanced, which due to the scarcity of time, occurs in a non-instance (aka over time).
The reception of the commandments is the occasion of receiving freedom.
What does one do when one is free? It is the shemita year. One accepts who one is.
One allows that one has habits and skills and interdependencies.
But how then will I discover what I need to do? Trust that the world is benevolent.
(E.g. “You shall sow on the eighth year and eat yet of old fruit until the ninth year; until her fruits come in, you shall eat of the old store.” could be about character development/transition, aka first character transitions, and then it appears to be a changed character.)
Why
“You shall sound the shofar on the tenth day of the seventh month, on the Day of Atonement shall you sound the shofar throughout all your land”?
Because to accept that one is “starting again”, aka accepting who one is, means to have evaluated authentically and only then allowed acceptance. This means that one has recalibrated morality, and thus reinterprets every other person as having “started again”.
asd
http://www.chabad.org/kabbalah/article_cdo/aid/977725/jewish/Rain-making-Through-Charity.htm
Aka Searching for meaning in a meaningless world with Rabbi Shimon bar Yochai.
“If you walk in my statutes and keep my commandments, and do them, then I will cause the rain to come at the proper time, and the land shall yield her produce, and the trees of the field shall yield their fruit.” (Lev. 26:3-4) This means that each and everything will give their strength to you. And who are those [that are bestowing their power]? It is that same rectification [tikun] that you [students of Rebbe Shimon] do [by uniting] the Holy Name.”
The mind is a population of ideas and opinions talking to each other and doing business with different roles.
The verse says “at the proper time”, this refers to life which teaches us via expression of freedom, versus by being restricted.
“proper time” is with ayin, with our two eyes, which are the two plaintiffs which give their opinion at each mindful moment.
I think this is good. I think bad. The judge could ask the one who is more contentious what their proof is, and then hear the rebuttal and then decide.
This isn’t done one at a time, rather per the advice of Yitro, one practices at developing ranges of perceptions, until an internal court system is established.
Since the outer world and inner world are one, the external world’s courts and societal stuff are also internal. Thus by charity, the lower courts are improved.
Hei Vav are like Mishna 1 in Shabat, where the Kadosh and the poor (doesn’t have kedusha) exchange (since the rich man gains charity).
I think that Zohar here is Nora:
“In a similar way, it is written, “For I know him [Abraham], that he will command his children and his household after him, and they shall keep the way of G‑d, to do justice and judgment; that G‑d may bring upon Abraham that which he has spoken to him.” (Gen. 18:19)”
How does the past be repaid by the future? By promising to itself that it will create itself. The past promises to become the future.
There is also a lesson here to learn Torah since it hints that it overlays reality in a segregated way, and thus teaches in parallel the judicial system.
Takeaways:
- Learn to use eyes
- Charity increases capacity to see what will give meaning (it is not that “charity gives meaning”
- Torah also good
{Part 2 – 15/05/2017}
There is an energy underneath everything that is like the “land” or a “creative potential, like the potential which nourishes a dream”. Stories can be drawn out of the land, like oil from a well. The combustion and plastics are somehow reflections of the imagination of the land/oil.
דַּבֵּר אֶל בְּנֵי יִשְׂרָאֵל וְאָמַרְתָּ אֲלֵהֶם כִּי תָבֹאוּ אֶל הָאָרֶץ אֲשֶׁר אֲנִי נֹתֵן לָכֶם וְשָׁבְתָה הָאָרֶץ שַׁבָּת לַיהוָה
The land is like a partner since it is the matter of potential that receives our inclination to be ourselves.
דּוֹדִי לִי וַאֲנִי לוֹ הָרֹעֶה בַּשּׁוֹשַׁנִּים
The Ein Sof is like the Ani that perceives itself from the perspective of the being.
The woman’s relationship to the man in Genesis is a metaphor for a type of relationship which beings can have with the world and each other. It is a summary of the chain which connects the Ein Sof and the existing being: partnership is a synecdoche for the elaborate weavings of Kadosh et al.
{Part 3 – 15/05/2017}
The potential for presence and delimitation of a new culture occurs as a relationship to the appreciation of a frame of blessings (beit-gimmel-daled)
(where “appreciation” is the force which pays (kone hakol) for the cultural creative infusion).
Culture is like yud
Dodi is like space which is the same as space-to-yud.
Zot isha is like the Malchut/Keter overlay in the Mishkan, which is via Dodi.
Thus unification occurs by meiosis, which is the tower of Bavel
Hence peace leads to plurality.
{Part 4 – 16/05/2017}
Controversial “seeing” of the return of the tribes into Israel
I wonder if the Aboriginal Australians can represent the first of the tribes to return to Israel, yet without anything being done to them except their becoming free from within themselves to what they always were.
This is like the story of the man who asked the Arizal for his place in Haazinu; the Rabbi recommended that he find a way to see the truth in a prophecy in order to “advise” how it should come true.
This would mean a world where Judaism is like Reuven who is blessed in VeZot that he will be the original messenger but tiny in the final count. But also like Judah, who always holds the sceptre which is the Torah.
Thus “redemption” will be like the Shmita year in which the 7 midot of Olam briya are rebalanced, to allow a new Chochma which is the fire of the Torah.
This is why http://ravkooktorah.org/BEHAR_65.htm.
because to enter redemption requires iterations, like a constellation that is first only known in general shapes (e.g. two lines and two triangles), but later recognized in details (e.g. an arm reaching for the heaven).
The “controversy” of this is understood via http://ravkooktorah.org/BEHAR_67.htm
since the “sin” of “avoda zara” of recognizing the other, is first committed. But how can it be done? Because it will be rectified. But how can one sin to commit a mitzvah? In this case, because it is at the level of a nation (e.g. angels of nations at Olam briya). And how is this sin done? Via observance of the 10th commandment as regards them.
When they are two, the two cultures xcv, however, be kept separate, according to the laws of a goat boiled in its mother’s milk, since Judaism is the milk that nourishes the goat, but here is becoming a meal for the world (cf. world of angels), and this is why it is right to still have own values.
I see Judaism as the lamed of samech sofit, which is why we associate with the shcinah because that is the highest level at which we can be Kadosh, since Kadosh is the chochma of tzaddik sofit since it is the only way we can understand the chochma of the shin. It is also the ladder, which is a metaphor which enables construction through noumenal space, which is the form of the ladder. (Tzittzum is like the zayin for building the chet, who is the Bina for the chochma called Kadosh… it is ~zayin sofit)
I see Aboriginals as another reflection of that but from another angle. That is why they look like the Aleph sometimes, or samech sometimes. etc. And it is enough to see it, but not enough yet to rectify all into one.
Instead, to help the other we must help ourselves become free. Cf. http://ravkooktorah.org/BEHAR63.htm
{Part 5 – 16/05/2017}
Cultures can build mishkanim in a way that ancient Romans did colosseums, thus endorsing a blessing of circuses.
Mishkanim are half silver half fire, i.e. half investment half self-sustaining, i.e. the self-sustaining comes from being a business, and the investment comes from being investments into the “demand” for the business.
E.g. kibbutzim in Syria, via subsidized food in cities (aka only to kibbutz grown)
{Part 6 – 17/05/2017}
One should always de-m the very m by which one has just de-m the metaphors.
Torah inspires wisdom, which can be used as a Midrash, but the Midrash is not the Torah text.
{Part 7 – 17/05/2017}
Ha’azinu can be seen as the place where the Torah is hiding its ability to internally rectify via being externalized.
E.g. לטוְכִֽי־יָמ֥וּךְ אָחִ֛יךָ עִמָּ֖ךְ וְנִמְכַּר־לָ֑ךְ לֹא־תַֽעֲבֹ֥ד בּ֖וֹ עֲבֹ֥דַת עָֽבֶד: connects redemption of Yosef with the 50th year of freedom to bring the freedom of all (e.g. not telling another culture how to be free, men being free from being women* etc) (e.g. one can trace this rectification through the laws of slavery, exodus, genealogy, etc etc etc etc).
{Part 8 – 19/05/2017}
http://www.chabad.org/kabbalah/article_cdo/aid/2032872/jewish/Trust-in-G-d-and-Do-Good.htm
> On one foot: Never count Israel, otherwise cause Negef. Aka, don’t say I did good or I did bad since they are equally codes in a dream.
> What’s the difference between being good and being holy? A: They both cause rectifications, but it is like the difference between connecting to infinity (aka being good), and a recursive algorithm which is used in parallel but in an equally sequential connectivity. So they both lead to the same thing, but one is also holy. How does one know good? One climbs towards it like a rope to the sun, never stopping to climb. [/Jeramiah 11:6]
>> Rope is like a rope to Jericho, since they were kind to those who have been deemed special by society, despite society calling people “special” but not admiring them.
{> A slow rectification of mitzvot: learning to establish they via ayin, and then performing them with emuna, to connecting ayin to nun thus sparkling samech, this connects Eliyahu with Moshe (since #2 was earlier in time, but #2 is drawing #1 into itself, so too the Nach can be read as peripheral gadgets to learn how to use Torah [since could have already pulled Moshe into Eliyahu, this shows that this <either of sequence-order for avatar coherence> is not a necessary rectification at the holiest level (it might be at a lower level)])
{> In the past Rabbis have linked contemporary events to Biblical passages, this is a type of connection. E.g. can connect http://www.chabad.org/library/bible_cdo/aid/16207#v=7 in http://www.chabad.org/kabbalah/article_cdo/aid/977747/jewish/Walk-with-Me.htm to Islam, and rectify world by learning to see them in this verse. Can one be stupid? Yes, the secret is the dialectic, not the absolute submission (this why cuf sofit is in Atzilut because learning to submit means learning to learn to submit, and this like the internal jihad of the jew, who learns to observe Shabbat, vs external jihad once observant)
{{>{{ Adults should draw boxes not sheep for Mishkanim, aka don’t count* but draw constellations in an iterative manner, thus obviating the odiousness of the occipital horoscopes (aka one reason it is not avoda zara in some ways, because of the blessing of stars). This is like a marriage contract, which is to build Mishkan around each other, like the cherubim.
* E.g. don’t say, need more money for guns, say, we were trying to draw a Colossus (for our nation’s angel/Mishkan), perhaps he should still have the sword in one hand, but in the other hand he can hold a shield, and then that becomes a flower, and then the first hand (which was a sword) becomes free. So too for all political bungles.
—
“This yields another insight into the metaphor of G‑d’s “speech”. Just as a person who puts a thought into words thereby “freezes” that thought, setting it into a given form that does not change, so it is with the created beings of the universe: each is formed of a fixed combination of the divine, energizing letters, and therefore cannot change or develop. It is what it is. By contrast, the Jewish soul, which “arose in G‑d’s thought” and not speech, is fluid, in the sense that, like a person’s thoughts, it can grow and develop spiritually.”
This I can use to justify my theory that by “wakening Israel that was hidden within the nations already before us” we can bring redemption.
[@#$#$%^Twins are hidden within the name of Dina in Torah. Thus both our nations suffered from their priests who were nonetheless carriers of a good religion, and also from transgressing boundaries (yet we thought to blame those who kidnapped us, when it was we ourselves who chose to face the western secular gifts that were arriving (each group in the world has faced global-ideoscape at different epochs, but it is all one story).
