Editorial notes:
This meditation is too self-coded and allusive, playing with letters and word hints in a distinctive fashion, for it to be fully comprehensible. But it seems to be referring to the self’s ability to either create its own world and project itself onto others as a self-centered form of communication (Lot is the example, as if the house in which he dwelt included in his mind those he wanted to reach, but in fact its door was closed by evil-doers he never reached) or to use the tongue, i.e., words, speech, to link up with others and be open to the world (Abraham is the example; he is said to stand in the doorway and look for guests). [EZ*].
*Many thanks to Dr. Evan Zuesse for providing the commentary for this essay.
To ensure that the planets align, here are some key stars:
Lot (aka the “brother” of Avraham, who was similarly interested in reaching other people, but Lot wished to do so for communication’s own sake) believes that his own outreach is sufficient to carry the wealth of the land (nasa) and tries to be social with his own expressions (sdom), and in the end is forced to be content by forces outside his control (daughters – aka his expressed expressions). The communicative power of Lot reveals a face of lamed which is capable of raising David from the pit (returning the king to Israel, from lamed to gimmel) [not explained].
But Lot is not Avraham, which is why he moves to tzo’ar, whereas the Israelite’s say shema instead. Instead of uniting by force of the fire (shin), he unites by force of the archer (tzaddik), and instead of doing so to see himself as Israel, he does so to see conceivable possibilities (reish).
Whereas Avraham waited at the tent’s entrance, beit-gimmel-daled, Lot wants to stand inside the house (cf. men of sdom close door). This can occur because gimmel has been replaced by lamed, so that daled-lamed-bet can occur symmetrical to bet-lamed-daled.
That is like a house which leads to a tongue which leads to the doorway of the house:
- A house is a context which defines its occupants, just like a media defines the message (nb. They cannot be separated, cf. Hofstadter);
- A tongue is a perspective which connects a thing to a new perspective, just like a teacher connects a student to a lesson;
- A door is the facade for the field of opportunity which lie behind it, like a room, or a house
- Thus the house defines its occupants, per the contrast between themselves and it (e.g. seeing a clown in a dumpster is tragic), and this relationship defines a perspective which can be applied to other things (e.g. seeing tragedy in the plagiaristic return of each new sunrise), and this allows new frontiers to be entered (e.g. absurdism in art).
- But here the doorway is the doorway of the house (e.g. learning to see tragedy leads one to live in a dumpster, because ce la vie).
- Since a house here is leading one in a circuit back to its doorway, thus it acts like a hinge (reish), so that all these are to Lot, as Be’er Sheva is to Avraham (not explained).
- Since, in this loop, there is no sense in lamed without the house-with-door, so too, without the lamed, the house disappears, like caf-sofit (which is like the merkava, versus keter to caf).
- [These are only possible because it is taught that to communicate to others means achieving understanding’s which supersede what are otherwise one’s own limits (cf. circular worlds). And thus can look at doorway from house’s perspective, or vice versa, despite the two perspectives appearing exclusive against each other..
In abridged form: By writing a message in the shape of a cart, the house becomes the house of the spoon. And thus the impossible doorway (the one that is known before the house), can exist in the vacuum (caf sofit), because the vacuum is the form of the house.
Per value: Before could not see door and house together, now can see that the difference was a step on the way to building the house out of the door.
Per signification: By building a house out of a door, bring Yosef into Yehuda, which is the ladder, which is the spiral gate. This is because Yosef’s freedom from prison, and David’s from the cave/pit occur together.
Per tangential significance: Here is a secret for creating fire out of time. (Not explained, see notes).
On one foot: Write the house which will make you its inhabitant.
On another: Write (lamed) to wheel (tet of Lot) archer (tzaddik of tzoar). I.e. Don’t try and find the right audience: The right audience is the wheeled archer.
