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Mila Yomit, Pasuk 2
We completed verse 1, which probably significantly contained 7 words.
As the first pasook it offers a general template. The rest of the Torah can
be seen in some way as an expansion and explanation of this pasook. We now
begin verse 2; the focus narrows.
MILA YOMI 8 : (VEHA'ARETZ) HAYTA
Meaning -(and the earth) was
VEHA'ARETZ- and the earth (bracketed above because we have already had this
word, when we encounter words we already have had, we will generally note
them with little explanation and continue on to the new word).
HAYTA- was, in feminine form,( if it was masculine it would be 'haya')
-the past tense, third person, feminine of the verb 'leehyot':to
be
Letters
HEH (H)
YOD (Y)
TAV (T)
HEH (H)
Conceptual Meaning
First appearance of the form of the verb 'to be' . Contains three of the
four letters of the Name YHVH.
The name YHVH is first introduced to us after the first and general account
of the material creation. The physical creation is the manifestation of
ELOIM.
YHVH is first mentioned in chapter 2 when the human interaction with the
Creator is the focus.. We will wait for that to enter more fully into the
awesome 'nature' and 'importance' of this Name.
At this point it seems appropriate to two things about the Name.
If it was translated into a normal word, it may be read as "YEHAVE"
(probably how Yawhe) came to be used. This means 'bringing or bringer into
being'.
The Divine Name contains within it the verb 'to be' in a variety of ways.
H<Y<H : HAYA -that which was (our word)
H<v<H : HOVEH- that which is
Y<H<V<H : YEEHEEYEH- 'that which will be ' or 'it will be'
Past, present and future of being is within the Divine Name.
The verb 'leeheeyot : to be' is spelled 'lamed: preposition 'to' , heh,
yod, vav :all the letters of the Divine Name, and tav-the final letter.
It is infused with the Divine Name because all being is a manifestation of
the Creator. When Hebrew says 'to be' it is alluding to the deeper truth
that 'to be' is somehow 'to G-d'. (A wonderful book is G-d Is A Verb by
Rabbi David Cooper.)
Whatever was, whatever is and whatever will be exists in the Presence of the
One.
It would not even exist if not for the One Who Brings all 'being' into
being.
Zohar:
The word 'hayta':was, being a pluperfect, implies that the earth 'had been'
previously. There was snow in the midst of water, from the action of which
was produced a slime. Then a mighty fire beat upon it and produced in it a
refuse. So it was transformed and became...(the next word."
Hirsch:
"VeHaAretz Hayta" introduces a fresh trend of thought. The first verse shows
us our present heaven and our present earth, and proclaims over heaven and
earth the great general fact:- It was God
who brought this heaven and this earth into existence in its material and
form! The second verse calls our attention again to this, our earth: And
says: And this earth which we now see in such sharply individualized objects
was once..." (HIrsch, Comm. on Genesis, P. 7)
-----------
VEHA'ARETZ HAYTA:And the earth was...
The question of "What was this once and why did it become the way it is ? "
has always been at the heart of this mystery of life. The Torah comes to
describe for us how the One Being Created the many beings.
It wishes for us to understand that all being is a sacred manifestation of
Being.
May we be awake to the always presence of Being
MILA YOMI 9: TOHU
Means 'desolate' , 'matter without substance'
Letters
T-AV -last letter of aleph bet, first in this word, perhaps suggesting
something closed off
H-EH-
V-AV
HEH AND VAV ARE LETTERS OF THE DIVINE NAME,
HV- pronounced HU has kabbalistic significance, ( not sure what it is)
-tahui -amazed is spelled tav, heh, vov, yod,. (our word with a yod added)
Conceptual Meanings
Zohar:
- Tohu (chaos) , the abode of 'slime', the nest of 'refuse'...Tohu is a
place which has o colour and no form, and the esoteric priciple of 'form'
does not apply to it. It seems for a moment to have a gorm, but when looked
at again it has o form. Everything has a 'vesment' except this.
Sefer Bahir- (first century Kabbalistic text) :
What is TOHU? Something that confounds (Taha) people and causes people to
sin
From Rabbi Aryeh Kaplan's notes on Sefer Bahir:
"Every concept that is nedessary for creation must therefore also be
created. As we see, two of the most basic of these are the concepts of
giving and receiving. In Kabbalistic terminology, the concept of giving is
referred to as "Light" while that of receiving is called a "Vessel". ...
TOHU refers to the first Vessels, which were shattered.
All they could do was receive from God. ...The first state of creation is
called the Universe of Chaos or Tohu. This is a state where the Vessels
which were the primitive Ten Sefirot, could receive God's Light, but could
neither give to one another or interact. ...these Vessels were incomplete,
and therefore could not hold the Light. Since they could not fulfill their
purpose, they were overwhelmed by the Light and 'shattered, this being the
concept of the Breaking of The Vessels.
The broken pieces of these Vessels fell to a lower spiritual level and
subsequently became the source of all evil. It is therefore said that TOHU-
chaos is the source of evil.
The reason why the Vessels were originally created without the ability to
hold the Light was so that evil should come into being, thus giving the
human the freedom of choice, which was necessary for the rectification of
the Vessels.;...
Kabbalists also speak of Tohu as the intermediate state between potential
and realization. ..For initiates, this also contains a lesson for those who
would enter the mystical realm. The Husks (Kelipot) derived from Tohu-Chaos,
are the forces that 'confound people' and cause them to have misleading
visions. A complete vessel is a vision that contains a complete,
understandable idea, whereas a broken vessel is one that is confounding and
confusing." (P.89-90)
Rashi and others defined Tohu as astonishment or amazement.
Ramban mystically interprets -TOHU- as being the very thin
substance-entirely devoid of form but having potential. This primary matter
created from absolute nothing by the Creator. It was this that the Divine
formed and brought everything else into existence, clothing the forms,
putting them into finished condition.(From Artscrolls on Genesis)
Hirsch:
TOHU- would describe a chaotic condition which would give us the impression
of everything being mised up and nothing consolidated seperately.. The
subjective effect of chaos on us.
-------------------
TOHU- the unformed ,non material potential of existence, not yet realized.
Only in interacting, in giving and receiving is this manifested into a form
worthy of the Divine LIght.
Is this perhaps a guide for us in our work of transforming chaos into
harmony?
MILA YOMI 10 : VA'BOHU (pronounced vavohu)
Meaning : and empty (Rashi), tangled (Hirsch)
Alkalai dictionary defines 'vohu' as emptiness, chaos,
void, confusion,
-----------
Letters:
VAV- Va- And
BET-pronounced 'vet'- soft bet (without dot in middle)
According to Sefer Yetzira, the two qualities associated with hard and soft
bet are wisdom-soft bet, folly- hard bet. Hard sound implies harsh judgment,
while the soft sound implies lenient judgment. (though R. Kaplan
acknowledges that some authorities reverse this). Each of the seven double
letters has a transposition that relates to it. Vet-Bet is wisdom or folly.
HEH
VOV
Same two ending letters as the preceding word, TOHU.
-------------
Words contained within:
Bo Hu -'it is in it'.
Bahir- What is Bohu (translated as desolation)? It is something that has
substance. This is the reason ithat it is called Bohu that is, Bo Hu- it is
in it."
Related to word -BaHaH-bet, heh, heh- meaning to wonder, to be surprized,
amazed
-------------------
Conceptual Meaning:
Bahir-The Creator created Desolation (Bohu) and placed it in Peace, and
Created Chaos and placed it in Evil. Kaplan explains that it represents
the 'emptiness' of a Vessel ready to receive. Bohu is somethin that can hold
the Light 'in it'.
"For initiates, this also contains a lesson...Tohu are forces that cause
them to have misleading visions. A complete vessel is a vision that contains
a complete, understandable idea, whereas a broken vessel is one that is
confounding and confusing. The state towards which one must strive is
therefore 'Bohu', for it is what contains the true vision-"it is in it".
There is obviously a strong link between TOHU and BOHU.
Same word, with one starting with the last letter of the aleph bet and the
other with the first letter of Torah.
{ TOHU as we saw yesterday, relates to the breaking of the vessels.
"After having been shattered, the Vessels were re-rectified and rebuilt into
Partzufim-Personifications. Eachof these Personifications cosists of 613
parts, paralleling the 613 parts of the body, as well as the 613
commandments of the Torah. These Personifications were then able to interact
with each other. More important, through the Torah (which begins with Bet-my
note) they were also able to interact with humans, and therefore became
givers as well as receivers.
In the rectified state, the Vessels were adequate to receive God's Light. In
Kabbalistic terminology, this state is called the Universe of Rectification
(Tikkun)...it is also called BOHU-desolation.
Since the vessels of Bohu can interact, there is said to be 'peace' betweeen
them. Bohu is therefore seen as the source of peace." (Bahir, Kaplan's
explanation, p. 90) }
Ramban explains that TOHU , matter without substance' became BOHU when God
clothed it with form;
Hirsch explains that BOHU designated " chaos objectively, its actual
condition. TOHU VE BOHU would be unclear and unseparated, muddled. It would
be the very opposite of that which ARETZ-earth expresses as the present
condition of the earth. The earth which now produces such a diversity of
separate individual forms and kinds of object was once an indistinct
confused entangled mass." (p. 7)
BOHU-
The vessel that will hold the Creation and offer connection is now being
described.
The dynamic of breakage and repair seems to be introduced in these words.
In creating a vessel for the Divine Light, the transformation is effected
and that which is broken is rectified.
This pattern, this oscillation is manifested into our material experience in
countless ways.
It is also our greatest source of hope. Whatever is broken can be fixed.
Existence is going from disrepair to repair.
When we are able to experience the Divine Reality within, BO HU.
When we are able to make of ourselves a vessel that can receive Divine
Light, we will participate in the transformation of TOHU and BOHU.
MILA YOMIT 11: VE'CHOSECH
Meaning: `and darkness'
---------------------
Letters
VAV (V): and
CHET (CH)- first appearance, eighth letter of Alef Beit, (Greek-Eta,
becoming English H), fourth of
12 elementals or simple letters
-dominant over sight, corresponds to month of Tamuz, Zodiac-
Sartan:The Crab (Cancer), right hand in the soul (Sefer Yetzira)
-formed by two Zayins (previous letter in Alef Bet, not yet in
Torah) bridged together
-resembled a gateway, related to CHAIM-life and CHATAT- fear
(Gen. 35,5), also CHET which
means sin
-numeric is 8, represents bridge or gate to transcendent,
(infinity sign is 8 on its side)
-Bahir: Chet represents the Sefira of Yesod-Foundation, which
parallels the maleorgan. This organ contains two ducts, one for
reproduction and one for discharging waste, and these are represented by
the two legs of the CHET, one source of good, one source of evil (life or
sin).
The primary concept of the CHET is that of an opening from below, and this
is indicated by the form of the letter,which is actually closed on three
sides, and open on the bottom...The only open direction is the north, which
corresponds to Gevurah-Strength...North is associated with evil in many
places. It is said to be `open', since the existence of evil opens the door
for free will.
(Kaplan on Bahir, p. 110)
--------------------
SHIN (S)- mother letter correspond to fire
----------------
Final CHAF (K)- first appearance, eleventh letter of Aleph Bet,
(Greek-Kappa, becoming English K)
-fourth of double letters, (pronounced kaf or chaf)
-dominant over Life, transposition is Death
-Wednesday in time, Venus in `univere', left eye in the soul
(Sefer Yetzira)
-Sefira Netzach-Eternity, Victory, related to Koach (Kaf,
Chet) which means strength
-as a final letter, it is one of the five strengths (five
letters that have a distinct form when at the end of the word, along with
mem, nun, tzadi, and peh). Mystically they are viewed as the five
'strengths' or 'limits' which are necessry to balance the expansion of the
other letters that express continuity and abundance.
-------------
Letters suggest a 'life fire that limits or bounds (?)'
-------------
Words Contained:
CHaSh - sensation, to feel (lachush) something non tangible
-laCHshoK (pronounced lachshoch- to withhold (see below)
----------
Conceptual Meaning:
We are reaching the point out of which the creation as we experience it is
about to unfold.
Out of this state creation develops. Hirsch basing himself on etymological
comparisons explains it as "to be withdrawn...the condition in which
beings are not exposed to the awakening influence of light...darkness gives
opportunity for forces to penetrate and work internally by relaxing from
stimulation...the root of a plant is a child of darkness...life germinates
in the womb of obscure darkness." (p. 8-9).
(see Genesis 22:16- lo chashachta-did not withold (your only son)
(Akeida-almost sacrifice of Isaac))
Talmud comments that darkness is one of the things created on the first
day. Therefore some commentators point out that darkness is not merely the
absence of light, but it is a specific object of God's creation. As in
Isaiah 45:7 where God says of God 'ooboreh CHOSECH' :creates darkness.
Rambam and Ramban teach that CHOSECH refers to the elemental fire which is
dark, 'for if it were red, it would redden the night for us'.
Interestingly enough (and indicative of the many faces of Torah
understanding or grappling),
Rabbi Bun is quoted in the Bahir using the same verse from Isaiah to reach
an opposite conclusion.
"Darkness has no substance, and therefore with regard to it, the term
"creation" is used...In the case of darkness there was no making, only
seperation and setting aside." (Bahir, p. 6-7)
Zohar: At the head of the King's authority, the Creator cared out of the
supernal luminescence a Lamp of Darkness. And there emerged out of the
Hidden of Hidden-the Mystery of the Infinite.
R. Kaplan explains that this refers to the Tzimtzum:Contraction which
allowed a 'vacated place' that
would the creation to manifest and experience itself independently. The
'Lamp' of Darkness' is 'darkness' to us, but with relation to God, it too
is a lamp.
------------
VE'CHOSECH:-
The darkness is the primal fire that alludes to the withdrawal of the
Divine Presence.
That which holds the empty space in which life germinated.
But even the withdrawal is only apparently so.
The darkness in existence and in our lives is the gateway to greater light.
May we always know this. Especially in times of great darkness.
MILA YOMIT 12: AAL
Meaning : ON
--upon, above, over,
-height (EL,( aleph, lamed) AL-(ayin, lamed) Israel's Air Line, means to the
heights)
-----------
OTIOT-LETTERS
AYIN- (AA)- first appearance in Torah
- 16th letter of alef bet
- became Omicron in greek, then 'O' in English
-10th of the 12 simple or elemental letters
-Sefer Yetzira:Its foundation is anger (temper or agressiveness)
In the year it is related to Tevet, zodiac
Gedi:the Kid (Capricorn)
Its astrological house (one of the twelve
angular divisions in sky) is government (p. 198 Sefer Yetzira)
Liver in the Soul, Male and Female
-------
-means Eye,(English word eye was preceded and sourced by the Hebrew word
for eye, which is ayin)
-also related to fountain (mayaan, spelled,mem, eyin, yod, nun
sofit-final nun, which can be read from the eye) - drops of water flow from
a fountain as tears flow from the eye
Kabbalistically represents the Eye of the Creator-Divine Providence
---------
-numeric 70- representing multiplicity, plurality
-the singularity ALEPH (the One) is trans-formed, transmuted into the
multiplicity of 70
-{the aleph to ayin switch is fascinating dynamic of the aleph bet, compare
OR (light) with an Aleph and Or (skin or leather) with an Ayin and other
similar examples, more later on this}
-70 archetypal nations and languages (the numerical value of ADAM VE
CHAVA-Adam and Eve is 70)
-seventy Jewish souls that descended to Egypt
-seventy elders chosen by moses, 70 sages of Sanhedrin-the Law Court
-70 years of babylonian exile
-70 faces of Torah
-70 names of G-d
-70 birth pangs of Messiach (Ginsburg. p. 249)
-
In form , a Vov enwedged into an elongated 'nun, it resembled two eyes with
connecting 'optic nerves' entering the brain
----------------
LAMED- 30 - learning
------------
Related Words
-OL- (ayin, lamed) -yoke, burden
Conceptual Meaning:
Dah mah lem-AAL-a meemcha: Know what is above you (Pirkei Avot, 2:1)
Through our eyes we learn, perhaps when we gaze from the perspective of
height. (?)
Our physical eyes see the multiplicity before us, our spiritual eyes gaze
from the heights.
Seeing the Oneness.
In each case learning is the act of opening our eyes to what is.
Our spiritual work is le- AAL -ot : to elevate
To see with the Divine Eye
As Rav Kook teaches in Ha-Ayin ha ELyona: The Divine Eye:
"It is an art of great enlightenment to pure anger from the heart entirely,
to look at all with a benevolent eye, with compassionate concern, without
reservation. It is to emulate the eye of God that focuses only on the good."
(Orot HaKodesh 3: 326)
------
AAL- above, the elevation out of which the One unfolds into the many,
-the direction we reach as we elevate, ascending closer and closer to the
One.
- The one that is occupied in the learning of Torah is -meet-AAL-eh-
elevated. (Pirkei Avot 6,2)
MILA YOMIT 13 : PNAI
Meaning- The Face Of...
Otiot-Letters
PEH (P) -first appearance in Torah,
-17th letter of alef bet, became Pi in Greek, then P in
English.
-Yetzira : 4th of seven double letters, pronounced fey (soft)
or pey
(hard)
-foundation is memshala-dominance or government
-transposition is subjugation
-corresponds to Mercury , Thursday, left ear in the Soul, male
or female
-means, mouth and here (present, pronounced 'po')
-its form is like a mouth with a tooth in it, the white space
within the peh forms a hidden beit
-numeric value is 80, the age of Moses when began to
communicate with YHVH, cuminating in the Aseret HaDibrot:The Ten Speakings
at Mt. Sinai
-80 le gevurah-strength (Pirkei Avot 5:25) In Rabbinic
literature, the teachings of the Torah given through Moses are
referred to as Mee:From PEH HaGvurah: From the Mouth of Strength.
"PEH (peh, heh) El PEH" Mouth to mouth I shall speak in him." (Numbers 12:8)
(May also be read mouth, God (El is aleph, lamed), God.)
So much power in the mouth and through the mouth, we place ourselves in
reality through our speech. Kabbala calls humans 'hamedabrim'-the ones who
speak."
--------------------------------------
NUN (N) -first appearance in Torah
-fourteenth letter in Aleph Bet, Nu in Greek, became N in
English
-Yetzira: 8th letter of Elementals
-sovereign over 'reyach-smell'
-Akrav:scorpion ( scorpio) in constellation
-Cheshvan in months
-intestine in the Soul, male and female
-in its form is likened to a 'NeamaN': a faithful servant
-means 'kigdom' as noun, 'to shine, to flourish, to rule' as
verb
-'fish' in Aramaic,
-Moses disciple and successor Joshua is Joshu ben (the son of)
Nun
-numeric is 50, 50 le eitza-counsel (Avot), 50 days from
Leaving Egypt to Hearing the Divine at Mt. Sinai, 50 years leading to
Jubilee Year, 50 gates of Bina:Understanding
--------------------------------
YOD (I)- the Divine Hand (yad is hand)
- here placed at the end of a word to mean 'of'
-for example yeled is child, yaldei which is yeled with a yod at
the end means children 'of'
----------------
Words Contained:
PaN which means 'face' or 'surface'. Is our face the 'shine' that emanates
from our 'mouth'?
Interestingly and significantly the word most commonly used for face is
'PaNIm' which is 'PaN' pluralized.
Also important to know is that the word for 'inside' or 'interior' is the
same word pronounced 'PeNim"
That which is inside is directly connected to that which is outside and vice
versa.
PaNIm is pluralized as an affirmation that we can have multiple faces.
Our work includes being honest and transparent enough so that our inside and
outside are one.
Moses because of his great humility was able to connect with the Creator,
'PaNim el PaNim'; Face To Face, Interior to Interior'. In his eightieth
year, he began to open to the deeper reality and re-started a conversation
with the Divine. Our ancestors were blessed to see through the face of
existence to the the Inner Face of G-d .
-------------
Conceptual Meaning
PNAI: Darkness on the face,on the surface...
From there will emerge the face of existence.
What do we see when we see the face of existence?
PNAI HaShem: The Divine Face or something else?
Kabbala comes to elucidate Torah HaPeNimi: The Inner Torah
Whose core teaching is that all that we see, all that is, is
actually the Face Of God.
May we through our deep inner and outer work return to that
place (which is po-here) known as
PaNim El PaNim: Face to Face with The One.
MILA YOMIT 14 : TEHOM
Meaning: The Deep, or the Depths( also deep water, abyss, unfathomable)
-----------
Otiot:Letters
TAV (T)
HEH (H)
VAV (V)
MEM Sofit(M)- final MEM- root for MAYIM: water.
Related to conception and associated with the womb because of its enclosed
shape, "the closed MEM can be pictured as an underground fountain, whose
waters are sealed below grown. The form of the MEM resembles a womb, which
for the fetus is a 'fountain of life'. The fetus 'swims' in an
all-encompassing environment of water." (Ginsburg, p. 196)
--------
Words contained within:
TOHU (T<H<V)-Mila # 9, relating to a state of desolation, primordial
matter without substance
The MEM at the end places this in an environment of liquid, . the womb out
of which substance will emerge. TEHOM is somehow the vessel containing the
TOHU.
Sometimes interesting things appear if one looks at a Torah word backwards.
In this case it would
be : Mem, vov, heh, tav which is perhaps consonantly related to MAHUT (mem,
heh, vav, tav) which means 'essence, being, content.
Is TEHOM in some way that which MAHUT- being emerges from?
This seems to correspond with our oral tradition about TEHOM.
(It might be interesting to continue exploring certain words in reverse
order as well, the tradition is that the Torah can be and ultimately is read
from both directions (at least)).
--------------------------------
Conceptual Meaning:
Zohar: In the "TEHOM' there are rocks out of which emerges water.
HaEmek HaDavar (commentator);-deep underground out of which the elemental
fire emerges.
Seems to resemble the primoridial soup pot.
Hirsch relates TEHOM to -toheh, (Tav, Heh, Heh)-astonishment ,
and -hamam, (HEH, MEM, MEM)- stunningly tumultous/noisy.
"TEHOM: does not (only) mean the abyss, the deep, but (also) the surging
bellowing of the waves, turmoil. The earth, which as the end of the verse
shows, comprised water too, solid and liquid in this indiscriminate 'tohu
ve'vohu' condition was a confused seething mass. And the darkness lay on the
turmoil, there was no light to penetrate the mass to awaken the germs
slumbering in this mass to individual separate development." (Hirsch, p. 8)
---------------------------
TEHOM: The unfathomable , undifferentiated womb out of which existence or
HAVAYA,(rabbinic name for existence that contains within it the same letters
as YHVH) as we experience it ,emerged.
In this primoridial energy all potential exists;
no'thing' has yet emerged out of it.
-------------------
In the psychological realm this may be related to the wellspring of
creativity; that unknown place that we avoid and yet are drawn to. Beyond
what we know.
It feels like meditation is a tool for reaching back into the TEHOM.
The Kabbalists would imagine the back of their heads, which of course one
can not see, as a way of going past differentiated thought. Backwards into
the TEHOM.
MILA YOMIT 15 : VE'RUACH (ELOHIM)
Meaning: And The SPIRIT (or WIND) of ELOHIM
------------------
OTIOT: LETTERS
VAV-(V)- and
REISH (R)-head
VAV(V)-connection
CHET (CH)-life
(ELOHIM)- second appearance in Torah.
((Elohim is mentioned 32 times in the account of the Creation (Chapter 1 of
Genesis) Sefer Yetzira teaches that each one brought into being one of the
32 wondrous paths of existence. These 32 mentions of ELOHIM are the sources
for the 10 Sephirot and/or 10 numbers and 22 lines of connection (joining
the 10 Sephirot) and/or 22 letters of the Alef Bet. This second mention is
explained as the source of the letter HEH and it connects Keter and Chochma
in the tree.
Appropriately the first mention in Verse 1 is explained as the source for
Keter. So the unfolding is described.)(For this in chart form see p. 2, and
29 in Sefer Yetzira, Kaplan translation))
(Based on letter structure RUACH ELOHIM can perhaps be read as the life
energy that emerges from and remains connected to the Divine Mind)
-----------
RELATED WORDS:
RUCHani: spiritual
RUCHniyut:spirituality
------
ReayCH- (reish, yod, chet) -smell, fragrance,
-that which is carried through RUACH,
-the only difference is that in 'reaych ' the yod is in the middle, where in
RUACH the vov replaces the yod.
-just as the Vav is an extension of the Yod, wind-spirit is an extension of
the essential fragrance,
it is its expansion through the medium of air.
-------
ReVaCHah-( resh, vav, chet, heh) is space, room, comfort, well being-
-perhaps the space opened, expanded, filled with the Divine Presence
(RaCHav- resh, chet, vet- is broad, wide-)
----------------
CONCEPTUAL MEANING:
RUACH is translated usually as spirit, wind, or breath
The sages discuss whether this refers to a physical or spiritual wind.
Rashi comments that the verb that follows it (Mila 16) implies that RUACH
refers to the Keeseh HaKavod: Throne of Divine Glory. It denotes the breath
of the mouth of the Holy One.
As our breath comes from within us and enters the earth, so too does the
Divine Breath emerge from the ONE and fill the other one with life.
Classically-RUACH has a number of related meanings.
1. air- one of four elements
2. blowing wind
3. breath
4.divine inspiration- (RUACH haKodesh: the spirit of holiness)
Kabbalistically- the soul is described as 'comprising' five levels of
consciousness-experience.
The second one is referred to as RUACH. The levels are:
Nefesh-connected with physicality.,' that which animates existence in terms
of life force, it acts as the source of human's capacity to think, to
imgine, to dream, to contemplate." Corresponds to Olam HaAssiya-World of
Doing.
RUACH-"above the primal soul, there exists in every human being, a divine
soul. This is the first spark of consciousness beyond that of the zoological
species, beyond even the consciousness of higher or more developed animal,
and is directly connected to divine essence...It exists in each and every
individual being, hidden and veiled as a spark of a higher perception, of a
superior aspiration, and touches the higher level, which is Spirit."
(Steinsaltz, 13 Petalled Rose , p. 57) Corresponds to Olam HaYetzira: World
of Formation
Neshama: (breath, soul) -"higher awareness, defining quality of human
consciousness.
Zohar-"The nefesh and the ruach intertwine together, while the neshama
resides in a person's character. This is an abode which cannot be discovered
or located. Should a person strive toward purity in life, he or she is aided
by a holy neshama. But should the person not strive for righteousness and
purity of life, this person is animated only by two grades: nefesh and
ruach." (Zohar:83b, quoted in God is a Verb, David Cooper. p.98) Corresponds
to Olam HaBriya: Word of Creation
Chaya:(living essence)-"we gain awareness of this level only when we enter
altered states. In those rare moments when we experience oceanic unity and a
bright light of pure oneness, we are tapping into chaya consciousness"
Cooper, p. 99)
Corresponds with Olam HaAtzilut:World of Emanation
Yechida:(unity)"center point of the soul and it disapppears into the
infinitude of creation...the aspect of the soul that is hardwired directly
into the essence of the Divine. It is not 'with' us, but we are never apart
from it...where duality dissolves"(Cooper, p.99)
One 'goal' of spiritual practice is to experience the fullness of our being.
As we grow spiritually we learn to integrate more of and open more to our
"Divine' self. Climbing the ladder of our soul as it were.
-------------
Zohar: BeRUACH: With RUACH the Holy One made the world, and beRUACH: with
RUACH is the world sustained.
---------------------------
VE'RUACH ELOHIM:: And the Spirit of the Creator before it unfolded and
materialized this Spirit
into physical life...
----------------------
"And with the flow of RUACH HaKodesh:the RUACH of Holiness, we sense how
RUACH ha Chaim HAELOHEEM; the Spirit of Godly Life ...flows through all the
the processes of life." (Rav Kook, Orot HaKodesh, 1: 269)
MILA YOMIT 16 : MERACHEPHET
Meaning: HOVERED ,
OTIOT: Letters
MEM (M)-fountain
RESH (R)-mind
CHET (CH)-life
PHE (PH)- Soft Peh, correspondence to memshala- governance (structure)
rather than avdut-subjugation (hard peh)
TAV-(T)-completion, seal - (provides feminine ending to verb- denotes ruach
(which it seems can be masculine or feminine (ruchot, ruchin) as feminine
(Out of the Divine Mind flows forth the fountain of life structuring
existence (?) )
Words Contained:
Notice RUACH (spirit - is a RESH, CHET) word,
so too this verb MERACHEPHET which describes the activity of the RUACH
is based on RESH,CHET.
MaRaCH (M,R,CH) is rooot of the verb to rub in, anoint, spread
ReeCHePH, (R, CH, PH) is to hover, sweep over, flutter
\RaCHaPH (R,CH,PH) is a hovering , fluttering, shaking
CHaPHa (CH, PH, ALEF) is a 'covering'
CHaPHah(CH,PH, HEH) is to cover,
related to -CHUPAH- (chetp, peh, heh) wedding canopy, and seat of Divine
Majesty
------------------------
Related Words:
In Deut. 32: 11 , in Mose's final songin HaAzinu- 'like an eagle arousing
its nest, over its young
yeRaCHePH, (YOD, R,CH,PH) it hovers,"
MeRCHaPHa (merachef + heh) is the modern Hebrew word for hovercraft
MeRCHav (mem, resh, chet + vet or soft bet) is wide open expanse
Contextual Meaning:
Hirsch: the breath of God was hovering
Rashi: as a dove hovers over its nest
The aramaic translators give it the sense of: blowing, breathing
---------------------------
MERACHEPHET:
Ruach Elohim-Spirit of the Creator Spiriting,
about to awaken existence into birth,
the Expansive Breath of the Mother and Father,
Lovingly, Pausing before Acting
Before bringing into being...that which is to be.
May we sense the Divine Presence always overing over our egg shaped nest,
the earth and the universe, pervaded by Ruach Elohim Hovering, Fluttering
Gently
Chodesh Kislev-Keshet (the archer) Tov
The new moon on Kislev links us (sort of like the net)
Reminding us in times of darkness that our journey will bring us to Infinite
Light (8 lights of Chanukah)
MILA YOMIT 17: (AAL P'NAI) HA'MAYIM
Meaning: (On the face of )the waters
----------------
AAL-(AYIN, LAMED) -on -Mila 12
PNAI-(PEH, NUN, ALEPH, YOD)--face- Mila 13
-PNAI is the source of 'panim'-outside face and 'pneem'-inside face
HA'MAYIM-new word (sort of)-water-masculine
---------------------------------
OTIOT:LETTERS
HEH (H)-the, (prefix definite article)
MEM-(M)-mother, water
YOD-(Y)-(though it's the source for the english letter 'I', usually
traslitterated with a Y)
-the Divine Spark
MEM SOFIT-(M)-final Mem- womb
------------
Words Contained and Related:
The word MAYIM was already contained in Mila 5-SHAMAYIM-mayim preceded by a
shin.
See notes there.
The word MAYIM can be read as MeeYaM -from the ocean
Interestingly (hebrew in both directions) MaY-mem, yod- means waters of. MaY
Mem-the waters of the mem.
MAYIM can also be read as MEM-IM- mem pluralized. Drops of water, forming
more drops of water.
Interesting that water takes different forms, solid, liquid, vapor,
depending on application of heat (or light).
Zohar-"there are sweet waters, bitter waters, clean waters, murky waters,
waters of peace, waters of conflict."-how many battles have taken place over
water sources, Biblically and currently?
----
MEEYEM-(mem, yod, mem) verb form as in le'mayem'- means to water, to mix
with water(dilute)
---------------
From "The WORD:Dictionary that reveals the Hebrew sources of English" by
Isaac E. Mozeson-(Jason Aronson)- umi- is sea in japanese, -yam- is a drink
in cantonese, mu yu-bath in chinese.
---------
CONCEPTUAL MEANING:
Bahir:
What is a MEM? Do not read MEM but MAYIM-,
(commentary)... "The letter MEM is spelled ( when written as it is sounded )
MEM,MEM, with both the open and closed MEM, and it therefore includes both
the male and the female. The reason for this is because it
contains both Chachma-Wisdom ad Bina-Understanding, Father and Mother.
The closed MEM is the womb in which the waters of life are take the The Mem
is the womb open from below to give birth...
Water represents the concept of change, and this is the primary concept of
birth...The concept of the MEM is that of the present, while water
represents change. It is the present that is in the arena of all change.
...water is the essence of change. The letter MEM represents the present,
which is the womb of the future.
The liquid state is the essence of change (Bina-Understanding changes) ,
while the solid state (Chachma -Wisdom) is permanence.
Chesed-Love is likened to water. One reason for this is because water flows
freely downward from a high place, and the influence of Chesed-Love likewise
descends freely from its high place.
Chesed-Love, which parallels water, is said to be below 'spirit', which is
Bina-Understanding. This is based on the verse,'the spirit of God fluttered
on the face of the water."
-------------
HA'MAYIM-The vessel that holds and that is the medium in which holds within
it the YOD-Divine Spark .
When wisdom and understanding it then opens and the YOD flows, expands,
fills the creation.
Vivifying it from within.
AAL PNAI HA'MAYIM:
The Inner and Outer Face of the Divine mirrored by the inner and outer
waters of existence. mirror the Inner and Outer Face of the Divine.
-------------------------------------
"VEHA'ARETZ HAYTA TOHU VAVOHU VE CHOSECH AAL PNAI HA TEHOM VERUACH ELOHEEM
MERACHEPHET AAL PNAI HA'MAYIM"
Nothing yet but the ONE.
All potential, nothing else is.
The Divine Breath prepares to breathe existence into being.
An existence whose outer face which may look like many,
but which emerged from inside the ONE. .
--------------------------
Verse two completed.
It is almost Shabbat (Vancouver time) and I felt it important to finish MILA
17 and pasook -verse two before Shabbat.
17 is the numerical value of tov-good.
May we and all life we be blessed to know and experience the fullness of
TOV.
The Bahir: (first century Kabbala text):
"Just like a tree brings forth fruit through MAYIM,
so the Blessed Holy One increases the Powers of the Tree through MAYIM.
What is the MAYIM of the Blessed Holy One?
It is wisdom.
It is human souls when acting righteously.
They 'porcheen' (perach -,peh, resh, chet-flower, and rachef-resh, chet,
phe, are made up of the same letters., different order)- flower and fly from
the fountain to the great pipe, ascend and attach themselves to the Tree.
" (paragraph 119)
The Torah is called MAYIM Chayim; Living Waters.
May the Torah we learn nourish us and be in service of our personal and
collective journey to the TOV.
PNAI Shabbat NeKabla: The PANIM of Shabbat now emerge into existence ;
May we all be blessed to bring our pneem and panim into the TOV and SHALOM
of Shabbat.
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