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Mila Yomit Archive through 12 March 1999
MILA YOMIT : THE TORAH, WORD BY WORD
MILA YOMIT 26: VA'YIQRAH (ELOHIM)
Breishit 1:5
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TRANSLATION: And Elohim Called (Named)
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OTIOT:LETTERS:
VAV (V):and
YOD (Y): Divine Spark
KUF(Q):first appearance! became English Q
:Sefer Yetzira: last of 12 elemental-simple letters
Dominant over laughter, Pisces in the Zodiac, Adar in the
months (month of merriment), Spleen in the
'soul, male and female.'
Means: monkey (kuf), to sorround or touch (hakafa)
Formed by a reish 'hovering' over a zayin, it is
kabbalistically related to "Omnipresence (Qadosh):
Redemption of Falling Sparks
Its numeric is 100, which represents perfection and
completion, the 'interinclusion' of ten sefirot-each
one reflecting all the others.
Halachically, we are encouraged to recite 100 blessings daily,
(the path to Holiness).
On Tree of Life, connects Bina-Understanding to Chesed-Love.
REISH-Consciousness
ALEPH-Unity
The letters may suggest that calling or naming something is possible when it
is complete and finished.
ELOHIM: 6 th appearance of Divine Name,
Sefer Yetzira explains that this corresponds to the manifestation of the
letter ZAYIN which is the third of the 12 elemental-simple letters.
Interestingly, the Zayin has not yet appeared on it own.
----------------------
RELATED WORDS AND MEANINGS:
The root verb 'QaRA' (kuf, reish, aleph) means to read, to call or cry out,
to proclaim ,to pronounce,
to name, call by name.
To read something implies to see it and then to think out or call out that
which is seen.
The Torah is referred to in Talmudic and Rabbinic paralance as "QeRA" -'the
read'
Interestingly the Karaites, an 8th century Jewish sect which rejected the
Oral Torah, were named after this word.
QaR-(kuf, reish)-means cold.
Also worthwhile is noting that the Aleph Bet natural order is KUF, Reish
(Q,R) .
Also interestingly we notice that in backwards order the word QRA contains
Aleph, and Reish the same letters contained in the word AUR- light (which is
what is about to be named)
Also the word AuMeR (spoke) contains Aleph, Reish.
Expression in its various forms (which are the verbs that are attached to
the Divine Name) seem (at least so far) to contain the meaning of an act
involving consciousness and unity.
---------
Related to english words :cry (out), the town 'crier'-calling out-, (also to
word;'occur'-to purposely happen)
-----------------
CONTEXTUAL MEANING:
The Talmud renders 'VaYiQRA' as 'Summoned', as a sovereign summons and
directs. The Creator is summoning and directing through expression of
consciousness
Hirsch explains that 'called' can not mean simply that the name was given to
something. This is because the two words that are about to be
spoken -AUR:Light is about to be called something else- are not identical.
(As we will see in the next Mila). God calls the light in order to appoint
it to its task.
Calling it to its function.
((The Zayin which is the letter called in with thisVA'YIQRAH mention of
ELOHIM is" ha ZAN-that which nurtures- et hakol
all life." It is the tool that can be a source of `mazon-food 'or
'zayin:weapon'. Its shape as a double headed tool reflects this.))
The Zohar speaks of the Creator summoning the light to issue forth in a
particular way, to a particular direction. It describes this process as the
Divine designing and forming the various parts of the Tree of Life and
creating the foundations of this world. Each utterance a different branch,
another pathway.
------------
,
VA'YIQRAH ELOHIM
And the Divine Called all that was to its function, to its purpose.
------
excerpts from
QRIYAH-Summons to Higher Contemplation by Rav Kook (Orot HaKodesh , !:83,84)
...Let us ascend towards the heights, because we are of mighty prowess,
we have wings of spirit, wings of mighty eagles. Let us not fail them, lest
they fail us;
Let us seek for them and they will at once be ready for us...
And we are -QRUEEM- summond to share in the heavenly delight...from which
all the proliferations of life have emerged.
MILA YOMIT: THE TORAH, WORD BY WORD
MILA YOMIT 27: (LA'AUR) YOM
Breishit 1:5
Translation: (To the light ) 'Day'
------
OTIOT:LETTERS
LAMED (L) - Preposition meaning 'to' or 'towards'. Vowelized as'la'(with a
'kametz'-vowel symbol) because
it is before a tone syllable.
AUR-(aleph, vov, reish)-Light- 5th appearances in this first section,
perhaps corresponding to the 5 levels of soul and 5 levels of journey into
the Divine Name (Lower Heh to VAV to Upper Heh to Yod to 'kotz shel
Yud-'end' of the Yud.
----------
YUD (Y) -Divine Spark
VAV (V)-Connecting-(
Bahir: What does the letter VAV resemble? It is alluded to
in the verse (psalm 104:5)
"God spreads out light like a garment." For VAV is nothing
other than the six directions."(p. 30)
-(vav's numeric is 6)
MEM (M)-Womb and water of existence.
-------
The letters suggest the Divine LIght radiating into the vessel of existence.
Is this not what a day is, light reaching the vessel of 'aretz-earth'.
-----------
CONTAINED AND RELATED WORDS:
'YOM : Day ' is 'zachar:male' word.
Y,M (YaM)- means ocean, expanse., Biblically also means 'west'.
Hirsch relates YOM to Kum (kof, vav, mem)- which means arise, stand up,
rise to your own independence.
Mozeson in The Word relates it to the English word- aeon (an age)
--------
also similar to the word AUR: light is AUT (aleph,vav, tav):Sign
-----------------
CONCEPTUAL MEANING:
LA'AUR YOM:
Sforno: 'day' in our verse does not refer to the effect of the sun on earth,
for it did not give forth its radiance
until the fourth day (when the sun and the moon were placed in their
place).
Hirsch quotes a Talmudic source : "The Rachmana : Compassionate One called
to the light and appointed it to the tasks of the day."
Zohar describes this as placing the directing the light to the right pillar
of the Tree of Life-referred to as day:
"God summoned to issue forth from this complete Light which was in the
centre a certain radiance, which is the foundation of the world, and on
which worlds are established. From that complete Light, the Central Pillar,
extended the foundation, the Life of words, which is 'day' from the side of
the Right."
(The right pillar is chachma-wisdom, chesed-love, netzach-eterntiy'. )
The concept of duality in the experience of life seems to be introduced
here, one experience is YOM:Day, the other will be...(next Mila).
What is the YOM experience?
The Light (Y) is directed (V) into the vessel of activity (M).
--------------------------
LA'AUR YOM:
The light is directed forth"Go fill existence, vivify it, nurture it,
illuminate it."
---------
Zohar:
"Every single day, a ray of Light shines into the world,
and keeps everything alive, for with that ray the Blessed Holy One feeds the
world."
Divine AUR fills our vessels each moment of each YOM.
May we be blessed to 'kum-arise' and open our eyes to the gift of each day.
BeShalom
Itzchak
MILA YOMIT: THE TORAH, WORD BY WORD
MILA YOMIT 28: (VE'LACHOSECH QARA) LAYLA
Breishit 1 :5
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TRANSLATION: (AND TO THE DARKNESS CALLED) 'NIGHT'
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PREVIOUS WORDS:
(VE'LACHOSECH)-And to the darkness -MILA 11
(QARA)-called- past tense of verb- to call-MILA 26
----
NEW WORD- OTIOT: LETTERS
LAYLA- is a zachar:male word meaning 'night'
LAMED (L)- learning, and preposition 'to'
YUD (Y)-Divine Spark
LAMED (L)-
HEH (H)-expression, second and fourth letter of Name- YHVH
Notice that the word is composed of two lameds divided by Yud, Heh- a
primary Divine Name.
(purely on letters, perhaps it can be read as 'to the YUD, to the HEH) (?)
(night a time for Divine Contemplation (?)
------------
RELATED WORDS AND MEANINGS
LeeY- (lamed, yud)- means to me. Interesting that 'to me' is ' to the YUD.'
LILITH-(lamed, yud,lamed, yud, tav) is the night spirit- LILITH- of
midrashic fame.(as Adam's first wife)
Hirsch relates it to LUL (lamed, vav, lamed) which is a spiral leading
down-"the time when everything sinks down and the whole world is lying down,
and no longer stands there in its own separate outline."
Mozeson speculates a connection between LAYLA and 'lilac'.
---------
CONTEXTUAL MEANING
Hirsch:" when we have used all our forces for twelve hours i the ray of
light, working and attempting and accomplishing, we sink back, weary and
enervated, into the old darkess and sheltered under the motherly wings of
Night, imbibe fresh forces to be able to develop a fresh life of light...God
called to the darkness and appointed it to the tasks of the night. "( P.
10)
Zohar: "God summoned to issue from the side of Darkness a kind of female
moon which rules over the night and is called night, and is associated with
Adonai, the Lord of all the earth....the Left (pillar of the Tree of Life,
bina-understanding, gevurah-strength, hod-surrender) flamed forth with its
full power...and from this fiery flame came forth the female moonlike
essence. This flaming was dark because it came from Darkness...Just as it is
the desire of Darkness to merge itself in Light, so it is the desire of
night to merge itself in day. "
Chosech-darkness was seen to be the primal fire out of which the universe
of light emerged. (see Mila 11).
The other side of the duality is formed.
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VE'LACHOSECH KARA LAYLA- And the Creator Summoned the primal fire to its
place, to fill the night.
The capacity for growth and nurturing through rest and withdrawal is set
as the other side of Day.
---------
Midrash: "It is known to God what is hidden in the darkness-the purpose and
deeper meaning of all trouble which is, in reality, only good and light."
'Even darkness is not dark to You. Night shines like day- light and darkness
are the same." (Psalms, 139:12)
Layla Tov-Good Night
Chanukah approaches as we come into the longest nights of the year.
MILA YOMIT: THE TORAH, WORD BY WORD
MILA YOMIT 29 : (VA'YEHEE) EREV
Breishit 1:5
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TRANSLATION: (AND IT WAS) EVENING
-----
OTIOT:LETTERS
VAV (V)- and
YEHEE- it was (see MILOT (plural of MILA) 19,20 for full explanation)
As soon as the chosech-darkness is directed to the layla- night (earlier
in this same verse), evening is introduced as the transition..
(The Yud, Heh, Yud dynamic as reflected in - the Yud Heh -in both
directions- form of this word-seems to be related to manifestation)
NEW WORD:
AYIN (translitterated as E here, earlier as AA)- sight, Kabbalistically
Divine Providence-the Eye of God
REISH (R)-consciousness
BEIT(V, Soft Bet)-(usually soft when at the end of a word)-home
Evening-sight, cosciousness return home (?)
-----------------
SIMILAR AND RELATED WORDS:
EReV - masculine word meaning 'evening' and/or 'eve'. (notice similarity
between Hebrew and English word?)
ARaV- (ayin, resh, vav) is a transitive verb meaning 'to be dark' or 'to
grow dark'.
-also it as a transitive verb meaning to guarantee, to stand
surety for
ERaV- is a transitive verb meaning to mix, intermingle,
ERVaV-(eerbev- ayin, reish, bet, vet)- means to mix, confuse confound
ARaV-(ayin, resih, vet)- means to be agreeable , pleasant (different
vowelizations of the same word offer a different meaning, and yet
perhaps related; evening is time for pleasantness, 'have a pleasant evening'
is said more naturally than have a pleasant day, no?)
ARBaV- is a swizzle stick- (to mix the drink together)
ER(ayin, reish)- means 'to be awake', or 'to awake'
((Interesting .that RAH (reish, ayin, )=evil, (a big concept, coming up
later) is contained in backward order within this MILA) -the link -between
night and the bad that is in our culture/consciousness. The fear that sets
in at night as we experience the diminution of the light and the increase
in darkness...(?))
((Also interesting to consider that EREV could be read as ER, Vet-awaken to
the BET. We let go at night and allow ourselves to rest in the Divine. We
surrender to the mystery that is Life.Return to the Beginning. And then
awaken and begin again.))
RaV-(reish, vet)- means much or many.
AV(ayin, vet) is 'cloud', 'darkness' or thick
HayEeV(heh, ayin, yud, vet) means to darken or become cloudy
-MARaV(mem, ayin, reish, vet )-west, can be read as "mee'erev" that is,
"from the 'evening"- does the evening come from the west?
The Word by Mozeson also connects the Hebrew word -EREV to the English
'Eve' and 'Evening.'
--------------------
CONCEPTUAL MEANING:
The use of VAYEHEE here teaches us that it is Evening somewhere all the
time. It puts it into reality as a 'permanent' part of existence.
Ibn Ezra (Middle Ages commentator, who worked with grammar and etymology)
explains that EREV is that time when forms mingle together and become
indistinct-evening.
EREV seems to be that transition where darkness begins to mix in with light.
A 'thick cover of night' descends gradually. We, as part of the creation
vivified by light ,prepare to rest, go inward, sleep and dream.
It is the introduction of change, one state changing into another, mixing
together. Each being transformed by the other.
---------------------------------------------------
VA'YEHEE EREV:
And it became evening as the darkness and the light, the night and the day,
intermingled, mixed together and then separated. The cycle of life begins.
----------------------
And it begins in darkness and moves to the light.
I wanted to write this on Erev Chanukah, instead was able to on Leyl
Chanukah:the first night of Chanukah.
Chanukah- a festival of dedication, is related etymologically to
Chinuch-education.
I feel we are blessed to have a Torah, a teaching that can hold this and
many other levels of investigation, and continue to be illuminating. And
continue to invite us to kindle our inner and outer lights and rededicate
our selves to purifying and fixing so that we can once again enter into the
Holy of Holies.
And even in those moments of greatest darkness, we are encouraged to light
one little light at a time.
The whole world is now our broken Temple. Chanukah invites us to to the
highest repair. Even if we need a miracle to manifest it., it can and will
happen. And we are asked to to remind the whole world.
To publicize the miraculous.
Rav Kook wrote: (though I'm translating it into the personal from the
original third person)
"Let each of us express in truth and in faithfulness whatever our soul
reveals to us,
Let us bring forth our spiritual creativity from potentiality to actuality,
without any deception.
Out of such sparks torches of light will be assemble and they will
illuminate the whole world out
of their glory."
Before we chant the Shma: the Affirmation of the Unity, at night we say
Blessed Are You, Our Creator, Who "MAARIV ARAVEEM" - Who Evenings The
Evenings.
Inviting us, requiring us, to kindle the Light
A Chanukah of Blessings to all beings.
MILA YOMIT: THE TORAH, WORD BY WORD
MILA YOMIT 30: (VA'YEHEE) BOQER
Breishit 1:5
TRANSLATION: (AND IT WAS) MORNING
-------------
OTIOT:LETTERS
VAV (V)- and
YEHEE- it was (see MILOT (plural of MILA) 19,20 for full explanation)
NEW WORD:
BEIT (B)-actually soft beit, pronounced vet, the word is pronounced
'voker'-home
-interesting to note that first letter of this word is the
same letter as last letter or EREV
KUF (Q)-Kabbalistically redemption of sparks- numeric 100. Morning time to
begin our work of redemption
and recitation of 100 blessings (see MILA 26)
REISH (R)- consciousness
(Is morning the time to emerge from our home, begin the work and raise
consciousness?)
----------------
RELATED WORDS AND MEANINGS
BoQeR is a masculine word eaning morning, morn, dawn. (In dictionary and
normal usage is with
hard bet-boqer. However in this and the following times in
Torah it is pronounced-voqer-.
B,Q,R is a transitive verb with a few related meanings-
- BeeQeR- to examine- when one can distinguish distinct forms
(Ibn Ezra)
-to criticize
-review, test
-Mozeson relates the English verb - to bicker- to this Hebrew
root.
LeBaQer-soft vet,' levaqer'- means to visit
Interesting to speculate if the hard Bet words are visits
for critical purposes
and soft Vet words are visits of a friendly nature.
Interesting perhaps is that backwards it is R,Q,B- which is 'reqev'- which
means rotten, putrid, in a dying or dead state.RaQaB-pronounced 'raqav' is
the verb form meaning 'to rot'.
Morning represents the opposite of that, the awakening, rebirth,
rejuvenation of life.
BaQaR- is cattle, cows, herd. (Buckaroo is Spanish 'vaquero' meaning
cowboy.) ('Vacca' is cow in latin.)
QaR-means cold
----------------------------------------------------------------
CONCEPTUAL MEANING:
Commentators point out that part of the intent of this verse is to infer
that morning and evening are simultaneously present.When there is evening in
one part, there is morning in another.
The dual use of VA'YEHEE renders it to read:"There was constant evening and
there was constant morning- but not at the same place." (Artscroll, p. 44)
Hirsch following Ibn Ezra (as mentioned above) relates BoQeR " to -bechor
(beit, chaf, resh)- first born
and -boger (beit, gime, resh)- graduate and paqar-to be free and suggest
BoQeR refers to a condition
in which things seperate from one another and appear in their own outline,
and it is already possible-lebaqer-
to disinguish one from another." (p. 11)
He explains that EREV is a preparation for the state of BOQER -completion by
the influence of light.
The Zohar explains that BOQER refers to the aspect of the first primal
light. The Light of the first day
is created through the power of chesed-love and then spread and connects to
all the other days.
We are invited 'lehagid baboqer chasdecha- speak of Your Love in the
morning"
---------------------
VA'YEHEE BOQER:
And morning became when the Divine Light visits us, vivifies us and invites
us to open our eyes to all that life is.
BOQER TOV: Good Morning
Itzchak
----------------------------------------------------
OnChanukah we sing of the 'neeseem ve niphlaot'-miracles and wonders. It is
worthwhile to note tht the word for wonders-neeflaot-divides itself into two
words- naphal ot- a sign has fallen (or a letter has fallen).
May we awaken to all the wondrous signs of the Divine that descend into our
realm "ba'yameem ha'hem ooba'zman ha'zeh".: then and always.
MILA YOMIT: THE TORAH, WORD BY WORD
MILA YOMIT 30: (VA'YEHEE) BOQER
Breishit 1:5
TRANSLATION: (AND IT WAS) MORNING
-------------
OTIOT:LETTERS
VAV (V)- and
YEHEE- it was (see MILOT (plural of MILA) 19,20 for full explanation)
NEW WORD:
BEIT (B)-actually soft beit, pronounced vet, the word is pronounced
'voker'-home
-interesting to note that first letter of this word is the
same letter as last letter or EREV
KUF (Q)-Kabbalistically redemption of sparks- numeric 100. Morning time to
begin our work of redemption
and recitation of 100 blessings (see MILA 26)
REISH (R)- consciousness
(Is morning the time to emerge from our home, begin the work and raise
consciousness?)
----------------
RELATED WORDS AND MEANINGS
BoQeR is a masculine word eaning morning, morn, dawn. (In dictionary and
normal usage is with
hard bet-boqer. However in this and the following times in
first chaptaer of Torah it is pronounced-voqer-.
B,Q,R is a transitive verb with a few related meanings-
- BeeQeR- to examine- when one can distinguish distinct forms
(Ibn Ezra)
-to criticize
-review, test
-Mozeson relates the English verb - to bicker- to this Hebrew
root.
LeBaQer-soft vet,' levaqer'- means to visit
Interesting to speculate if the hard Bet words are visits
for critical purposes
and soft Vet words are visits of a friendly nature.
Interesting perhaps is that backwards it is R,Q,B- which is 'reqev'- which
means rotten, putrid, in a dying or dead state.RaQaB-pronounced 'raqav' is
the verb form meaning 'to rot'.
Morning represents the opposite of that, the awakening, rebirth,
rejuvenation of life.
BaQaR- is cattle, cows, herd. (Buckaroo is Spanish 'vaquero' meaning
cowboy.) ('Vacca' is cow in latin.)
QaR-means cold
----------------------------------------------------------------
CONCEPTUAL MEANING:
Commentators point out that part of the intent of this verse is to infer
that morning and evening are simultaneously present.When there is evening in
one part, there is morning in another.
The dual use of VA'YEHEE renders it to read:"There was constant evening and
there was constant morning- but not at the same place." (Artscroll, p. 44)
Hirsch following Ibn Ezra (as mentioned above) relates BoQeR " to -bechor
(beit, chaf, resh)- first born
and -boger (beit, gime, resh)- graduate and paqar-to be free and suggest
BoQeR refers to a condition
in which things seperate from one another and appear in their own outline,
and it is already possible-lebaqer-
to disinguish one from another." (p. 11)
He explains that EREV is a preparation for the state of BOQER -completion by
the influence of light.
The Zohar explains that BOQER refers to the aspect of the first primal
light. The Light of the first day
is created through the power of chesed-love and then spread and connects to
all the other days.
We are invited 'lehagid baboqer chasdecha- speak of Your Love in the
morning"
---------------------
VA'YEHEE BOQER:
And morning became as the Divine Light visits us, vivifies us and invites
us to open our eyes, examine, reflect on all that life is and that it
requires of us.
BOQER TOV: Good Morning
Itzchak
----------------------------------------------------
OnChanukah we sing of the 'neeseem ve niphlaot'-miracles and wonders. It is
worthwhile to note tht the word for wonders-neeflaot-divides itself into two
words- naphal ot- a sign has fallen (or a letter has fallen).
May we awaken to all the wondrous signs of the Divine that descend into our
realm "ba'yameem ha'hem ooba'zman ha'zeh".: then and always.
MILA YOMIT: THE TORAH, WORD BY WORD.
MILA YOMIT 31: (YOM) ECHAD.
Breishit 1:5-end of verse., end of first paragraph-unit of Torah.
TRANSLATION: (DAY) ONE
--------------------------------
OTIOT:LETTERS
YOM (YUD, VAV, MEM): Meaning DAY. (see MILA 27 for first appearance of this
mila).
The expanses of existence -space
framed by the passage of time.
New Word:
ECHAD:
ALEPH (A): light of oneness, number 1
CHET(CH): The gateway of chayim-life. Numeric 8.Finite transformed to
Infinite.
(Guess what letter CHANUKAH starts with?, the festival
of the journey to 8, to the place of the Infinite in which there are no
limitations to the shining light. It lasts forever.)
DALET: The Door open on all four sides.
The One Offering Life As A Door.(?)
-----------------
RELATED AND SIMILAR WORDS"
ECHaD is a cardinal numeral 'one, single,
EeCHeD. is a transitive verb meaning 'to unite, unify, combine, join
-----
ACH (aleph, chet) is a male noun meaning 'brother". -a being joined to us.
EeChaH (aleph, chet, heh) is a transitive verb meaning 'to stitch together,
to fasten, (to mend the tear)
ACHaZ (aleph, chet, zayin) to hold, to connect
ACHeR(aleph, chet, resh) is the opposite of ECHAD. It means the 'other',
'different', 'the last'.
------------------
YaCHiD(yud, ched, dalet) means unique, the one one.
CHAD(chet, dalet) is used to mean 'one' or 'single'.
It also means sharp, or shrill.
-----------
Mozeson in The Word connects the English word 'each' to the Hebrew 'echad'.
He notes that in Japanese'one' is 'ichi' pronounced 'each'.
-------------------
CONCEPTUAL MEANING:
Rashi explains that Echad is used here, meaning One rather than 'rishon'
which would be first to teach that at this point there was only the One ,
(angels were not created till 'second' day)- he reads YOM ECHAD
as the day of the Solitary One.
Ramban explains that ECHAD is used here because 'first' would imply a
'second', but the 'second' has not yet come into existence.
The Chassidim explain that this verse teaches us that all life is leading to
YOM ECHAD the day that the Divine
is One and the Divine Name is One.
In the Zohar, Rav Shimon Bar Yochai teaches that this verse demonstrates
there is no real separation between light and darkness, day and night,
"ve'hakol echad": all is one.
Ginsburg explains this verse:
"Chosech:darkness" is the 'context in which plurality appears to exist.
Light is the revelation of unity...as in Breishit !:5. "Ve'Yiqra Elohim:(And
the Creator Called ) la'aur:to the light yom:day...echad:one.
From broken being derives, ultimately, unified being. This is the very
secret of the act of Creation." (Ginsburgh. p. 86)
He also explains that the "number one is the beginning of all countable
numbers (1,2,3...). This level of one is called the "countable one:echad
ha'manui", the starging point or original cause of all natural process or
sequence of wordly evens. "Causation" and "evolution" are apparently natural
phenomena which derive from
"countable" one. The "countable one" is in fact the original of all laws of
nature... (There is also )the 'uncountable' One. Shma:Hear, Israel YHVH
ELOHEYNU: YHVH, Our Elohim, YHVH ECHAD:One."
(This famous verse has twenty five letters in it).
G-d's Absolute Oneness is completely unique...Possessing no rational
definition and encompassing all reality. " P. 34-36..
Many commentators remark that the Torah is teaching us in this verse, the
all parts of life are necessary for unity and for unification. We are
united not by excluding the other, but by recognizing the One in the other
"one." Both darkness and light are necessary to constitute the One. They may
seem different and are separated. In essence they are both one and part of
the One.
-------------------------
YOM ECHAD- All is filled with the One, All is One.
------------------------
And so we end pasook: verse five. And the first 'unit of the Torah. The
narrative in the scroll ends, and the story continues only on the next line.
In its own section.
"VaYiqura Elohim Le' Aur Yom, ve'la chosech qara layla ve'yehee erev vayehee
boker yom echad."
Every evening, every morning may we be blessed to know the Echad and to
always remember that all is Echad.
Itzchak
---------------------------
----------------------------------------------------------------------------
-------------------------------------------------
Written on the fourth night of Chanukah, back in Vancouver.
Chanukah began on the twenty fifth day in Kislev.
It is a Rabbinic festival and not from the Torah.
However our sages noticed something interesting about the twenty fifth word
of the Torah.
Our question for Chanukah is what is the twenty fifth word of the Torah,
what does it mean and what relationship does it have with Chanukah?
Please feel free to share your answers to the whole list by submitting your
answer to our Chanukah quiz by pressing "reply all"..
Happy Chanukah
MILA YOMIT: THE TORAH, WORD BY WORD
MILA YOMIT 32: (VA'YOMER ELOHIM YEHEE) RAQIYAA
Breishit 1:6
TRANSLATION: (AND THE CREATOR SAID: "LET THERE BE) A FIRMAMENT
PREVIOUS WORDS:
VA'YOMER- and Said (see MILA 18)
ELOHIM-THE CREATOR (see MILA 3)
-seventh mention of the NAME
-second time in relation to verb -VA'YOMER-
-Sefer Yetzira explains that this corresponds to the the
unfolding of the Sephira:Power or Mode
of Bina:Understanding. As we discussed earlier, each of the
ten acts of 'speaking' in the
Creation relates to the unfolding of one of the Sephirot of
the Tree of Life.
In Yom Echad:Day One, "Va'Yomer Elohim: And the
Creator Said" denotes the manifestation of Chachma: Wisdom.
Now as the 'second day' is beginning
Bina:Understanding is brought in. This is where "division
exists, and where things are delineated and
defined as separate objects." (Yetzira, p. 12)
---------
YEHEE-Let There Be (see MILA !9)
---------
RAQIYAA-new word
OTIOT:LETTERS
REISH (R)-consciousness
KUF (Q)-redemption
YOD (Y)-Divine Spark
AYIN (AA)-eye, sight
--------
RELATED AND SIMILAR WORDS
RaQiYAA- is a masculine noun meaning 'firmament, heaven, expanse, canopy'.
It is related to 'RaQAA-to spread out, to stretch,to hammer out
ReQAA-means 'background, foundation'.
RoQAA- means 'ceiling'
Hirsch connects it to 'karkaa'(kuf,resh,kuf,ayin)- ground (trodden firm or
flat)
Mozeson connects it to the English- 'reach'-to extend out and the word
'rack' (Medieval stretching torture)
RaQ(reish, kuf) means 'only'. Backwards it is 'QaR'-cold.
Interestingly, backwards it is the word 'AAQaR'-(spelled, ayin, yod, kuf,
reish- or more often 'ayin,kuf,resh')
AaQaR- is a ver meaning to uproot, remove. As a masculine noun is means
barren or impotent.
EeQaR (ayin, kuf, resh) means root, essence, foundation, principle.
------------------
CONTEXTUAL MEANING:
Rashi:" Let the expanses become fixed; for although the heavens were
created on the first day, they were still in fluid form, and they become
solidified only on the second day when the Divine said "Yehee Raqiyaa."
This is interesting in light of the scientific theory that the material
world began to form as the light-heat of the Big Bang explosion 'cooled
down'.
Ibn Ezra explains that RAQIYAA means somethings that is stretched out, and
that in this verse it refers specifically to the atmosphere..."when the
primal light intensified upon the earth and the (moisture laden) wind
evaporated, the primal flame changed and became the firmament." (Artscroll,
p.4
Hirsch explains that if RAQIYAA is related to 'raqaa'-as in spread out- than
it would be referring here to be "characterization of the air, as the
gaseous expansion in contrast to the denser water and earth...the atmosphere
which fills the space between the water below and the waters above...(it
also means) flattening out, stamping down...beating thin...According to that
'RAQIYAA' would means, as it were, the lower surface of the heaven which
appears to us a a dome over and about the earth." (Hirsch, p. 13)
Zohar: Let there be a gradual extension...
(("According to the teachings of Kabbala, reality is a composite of images
produced by the play of the light of Infinity. Both human consciousness and
the physical world result from the progressive screenings of 'enclothements'
of light into images. The purpose of such screenings is to allow the world
to manifest and not be obliterated. Rocks, trees, the human body -all
physical objects- are images or forms ('vessels') which themselves are made
of 'thickened' light: so opaque, however that the inner 'spark' of infinite
life is concealed.
...Just as Einstein has show that matter is only a form of energy, the light
of Infinity is both the life force or creative energy of the universe, and
its only substance. The inner essence of this light is God's love."
(Afterman, Z"L, Kabbalah and Consciousness, P. 5))
-------------------------
VA'YOMER ELOHIM "YEHEE RAQIYAA"
The Light begins to form into matter. The Creator begins to 'subdivide'.
"Let the 'shamayim:heavens (see Mila 5) be stretched forth and solidify."
The background and foundation of space begins to be defined, delineated.
-----------
"The Psalmist says" Forever, O God, Your word stands in the heavens".
(Psalms 119:89).
The Baal Shem Tov explains that "Your word" refers to the saying "God said,
"There shall be a firmament..."
(Genesis 1:6) The words and letters of this saying stand and remain forever
within the firmament of the heavens giving them existence. If they would be
removed, even for an instance, everything would revert to nothingness."
(Innerspace, p. 114)
May we enter deeply the light of the 'words and the letters',
for they are the foundation of this existence.
MILA YOMIT 33 : BE'TOCH (HAMAYIM, VA'YHEE MAVDIL BEN MAYIM LA'MAYIM)
Breishit !:6
TRANSLATION: IN THE MIDST (OF THE WATER, AND LET IT DIVIDE BETWEEN WATER AND
WATER)
--------------
NEW WORD- BE'TOCH
OTIOT: LETTERS
BET (B)- preposition meaning 'in'- the letter Beit is the House 'in' which
existence take place. (See MILA !)
TAV(T) -last letter, Seal of Creation- soft Tav, literally pronounced 's'
(literally making the Mila pronounced 'be'soch')
VAV (V)- connection
KHAF Sofit (KH)-final Khaf, (mystically the final Khaf represents the first
attribute, "Keter:Crown of Supernal Will, extending down to connect the end
of creation with its very beginning, showing that everything reunites with
its root in the Will of G-d". (from manuscript on Ophanim: Yoga of the
Ancient Hebrews by Rabbi Daveed
El Harar, to be published this spring))
(It seems all the letters are 'vessel' type letters with the 'vav' of
connection running through them)
--------------------
RELATED WORDS OR MEANING
TOCH is a masculine word meaning 'middle, midst, centre, inside'. When used
in conjuction with time
it means 'within', or 'during'
TEVECH-(tav, vav, khaf sofit.) is a transitive verb meaning 'to mediate,'
divide in the middle, bisect, cut in
two halves'.
Mozeson explains that there is a pattern of 'vav' switching to 'r' in the
development of the languages and identifies the word 'through' as derived
from TOCH.
(Backwards can be read as 'kotev (khaf,vav, tav, bet)-which means 'write')
---------------------
-repeated words:
HA'MAYIM- THE WATERS,
VA'YEHEE-AND LET IT
MAVDIL-DIVIDE
BEIN-BETWEEN
MAYIM-WATER
LA'MAYIM- TO WATER
(verse 6 ends.)
-------------------------------------
CONCEPTUAL MEANING:
On BETOCH: Rashi: In the 'exact' centre of he waters; because there is the
same distance between the upper waters and the firmament and the waters that
are upon the earth and the firmament.
Hirsch discusses the division of waters above and below which is the result
of the RAQIYAA firmament being placed BE'TOCH HAMAYIM: In the midst of the
water or waters.
"Before G-d separated the dry land from the water (to take place later in
the Creation), and thus remove the indispensable dissolving element of
mayim:water from the earth, the Creator raised water up above and arched the
vault of the heaven which we see, the 'raqiyaa:firmament" on all sides over
the earth. To this vault, henceforth the earth sends up its vapour which as
clouds from above absorb the water and give it back to the thirty earth and
its thirsty creatures." (Hirsch, Genesis, p. 12)
Divine Love watering life in the dome of creation.
. ------------------------
On YOM ECHAD: Day One , the 'pulsation of energy states' begins (AUR: LIght
and CHOSECH:Darkness)
and is followed by the creation and division of time (YOM:Day and LAYLA;
Night)
The next moment begins:
"VA'YOMER ELOHIM 'YEHEE RAQIYAA
BETOCH HA"MAYIM VA'YEHEE MAVDIL BEN MAYIM LE'MAYIM:
And the Creator Spoke: 'Let there be a firmamet in the midst of the water of
existence and let it divide the waters."
Verse 1:6 describes the Creator initiating expansion of space, and
designing a divider that offers the possibility of differentiation. The
experience of space requires a vastness and the experience of distance
within that vastness. And so the Divine Unfolding into matter continues as a
'here' and a 'there' are brought into being. Boundaries are being drawn.
Divisions made.
The 'raqiyaa:firmament' is being placed BETOCH HA'MAYIM : In the middle of
the water.
MAYIM (mem, yod, mem) :Water is a Mila that contains within it two Mems
(mem means water) and divided by the Yod.the Divine Spark within all
existence. Thus the YOD in the Mila MAYIM can perhaps be seen as the
firmament in the midst of the waters.
A multileveled reality is beginning to unfold.
"Creation must exist as an independent entity, and therefore cannot be
totally infused with the Divine Presence.'
---------------------
Let us look up and see the wondrous firmament that sorrounds, sustains and
supports us.
The Living Waters of the Creator filling all creation.
Be'Shalom
Itzchak
MILA YOMIT: THE TORAH, WORD BY WORD
MILA YOMIT 34: VA'YAAS (ELOHIM ET HA'RAQIYAA)
Breishit 1:7
TRANSLATION: AND (ELOHIM) MADE (THE FIRMAMENT)
----------------------------
NEW WORD : VA'YAAS : AND, MADE
OTIOT:LETTERS
VAV(V): connection, meaning "and"
YOD (Y) Divine Spark
AYIN (AA)-sight
SHIN (S)- flame-
((the Shin is composed of three VAV's joined together at the base> On the
left side of the tefillin the SHIN is four-headed (four VAV"s) Kabbalah
explain the four headed SHIN as being the shin of the future. As Ginsburg
explains : In the form of the SHIN, the three vav's indicate three general
'vectors' of change. Their common base point symbolizes the changeless
origin. The four headed SHIN of the future indicateas tht in the future,
change itself will increase, for all reality will ascend in ever
accelerating
motion, while simultaneously, in direct proportion to the acceleration of
change, the changeless Source will become manifest.)) (Ginsburg. p. 319)
((Things are speeding up, as we delve deeper into the power of
fire:electricity.))
----------
The letters suggest that the act of doing involves a process of
Divinity,Vision, and Creativity. The fire of creativity, as it were.
------
RELATED WORDS AND MEANINGS:
YA'AAS is a form of the transitive verb AASAH (ayin, shin, heh) which means
'to make, do, act, produce, accomplish, etc.' (widely used)
L'AASOT (lamed, ayin, shin, vav, tav)- to make
ASSIYA(ayin, shin, yud, heh) is the fourth of the four worlds (see MILA 2
for Atzilut:Emanation and Briya:Creation ) of the unfolding. It is the
material world, "the world in which we ordinarily live, with all that it
embraces, is called the 'world of action' and it includes the world of both
our sensual and our nonsensual apprehension." (Steinsaltz, 13 Petalled Rose,
p. 4)
"Assiya...has the connotation of final action and completion...it represents
a consciousness of the world as a vessel that was made to receive God's
light. It is in the universe of Assiya that the spiritual actual interacts
with the physical dimension, bringing the entire continuum of the universes
to its intended fulfillment." (Kaplan, Innerspace, p. 27)
It corresponds to the final HEH of the Divine Name (YHVH).
An interesting related MILA is the name of Jacob's twin brother and nemesis
(until a healing occurs) -ESAU -(ayin, samech,vav)-literally 'made' or
'completed'
"The voice is the voice of Jacob, but the hands are the hands of
sau."( Breishit 27:22.)
Esau is a being of this world. The conflict and the healing are perhaps a
teaching of our need to integrate our inner(voice) and outer (hands).
-----------------------
PREVIOUS WORDS
ELOHIM- 8th appearance (of 32) in Creation narrative, 1st time (of 3) with
verb -YAAS:Made.
As we learnt earlier, each of the 32 appearances of ELOHIM
in the Creation narrative correspond to a path of the Tree of LIfe, Three
times the verb 'YAAS: is used along with ELOHIM. Sefer Yetzira teaches that
this corresponds to the 'creation' of the three mother letters.-alef, mem,
shin.
Therefore this appearance is the creation of ALEPH. Aleph
corresponds to the element of air. It seems significant that the firmament
that is being 'made' is the 'membrane' that holds within it this environment
of air. This enables us to live and serves as a filter between us and the
cosmos.
The inner teaching of the letter Aleph is "as above, so below' and vice
versa.
ET- the-sign of the accusative denoting 'an object is about to appear'- (see
MILA 4 and 6) and that object is
HA'RAQYIAA: the firmament. (MILA 32)
---------------
CONCEPTUAL MEANING
Rashi: Va'Yaas meas that the Creator set it in its ordained position.
Ramban: The terms ASSA always means putting an object into its ultimate
condition.
Munk: God 'completed' the expansion...let it proceed to a certain state and
there stopped further expansion.
The Midrash quotes Ben Zoma as being very disturbed-puzzled by the Torah's
need to add VA'YAAS.
Isn't it enough for the Creator to speak as in verse 6. "VA'YOMER
ELOHIM...." ?
Rav Yehuda in the Zohar offers an answer:"It does not say here 'God Said and
there was' instead 'God said and God made' because this involved 'melacha
begvura elyona:action of the highest power' 've'heechzeeko be koach atzum:
and maintained it with huge power." The implication seems to be that this
creation requires
extraordinary stregth to manifest and exist.
(Perhaps the constant tension dynamic of gravity and verticality, entropy
and its opposite.)
(Perhaps also related to this is the teaching that the Creator is constantly
bringing the creation into being, and existence would cease instantly if
this is not continued every moment.)
Do you have a possible understanding of why here it follows the Speaking
with the Acting?
In most other places Speaking is enough to manifest the object?
((It will be interesting to note the other two times that Action is
included.
Remember that these three Actions are the origin of the three mother letters
which are the three elements-air :avir (aleph), water:mayim (mem),
fire:aish (shin) ))
This moment is the introduction of action as the fulfilment and culmination
of desire, vision, understanding, and emotion. All of this is brought into
physicality through ASSIYA-action.
-----------
VA'YAAS ELOHIM ET HA'RAQIYAA:
The Creator Brought Into Physicality The Matter Of Life, the Vessel, the
Background out which all further Life will emerge.
------------
Rav Kook on Action:
"The heart must be filled with love for all. The love of all creation comes
first, then comes the love for all humankind, and then follows the love for
the Jewish people, in which all other loves are included, since it is the
destiny of the Jews to serve toward the perfection of all things.
All of these loves are to be expression in practical action, by pursuing the
welfare of those we are bidden to love, and to seek their advancement.
(from Moral Principles, Love)
Allen Afterman, z'l on Action (from Kabbala and Consciousness):
"Action that expands consciousness, that leads toward the revelation of the
unity of all existence in God, is rectifying...No action is meaningless or
without effect. Each person has a special purpose or life's work which is
the major area of their tikkun:repair; this work, in turn, defines their
true identity."
May we be blessed to fully discover and experience the blessing and the
power of Action in our temporary sojourn in Olam: World of ASSIYA.
MILA YOMIT: THE TORAH, WORD BY WORD
MILA YOMIT 35: (VA'YAVDEL BEIN HAMAYIM) ASHER
Breshit 1:7
TRANSLATION: (AND SEPARATED BETWEEN THE WATER) WHICH WERE
------------
PREVIOUS AND REPEATED WORDS:
VA'YAVDEL: And Separated (MILA 24)
Bein: Between(MILA 25)
Ha'Mayim:The Waters (MILA 17)
----------
NEW MILA
ASHER: Which were
------
OTIOT:LETTERS
ALEPH(A)-unity
SHIN-(Sfire
REISH (R)- consciousness
--------
RELATED WORDS AND MEANINGS
ASHER can be used as a preposition, pronoun and/or adverb meaning: 'who,
which, that; as to, regarding,; in order that;
As a verb -L'ASHER means to confirm, verify, aprove, acknowledge, to make
happy
AoSHeR-(also aleph, shin, resh, pronounced 'osher') is a masculine noun
meaning ' happiness, bliss,'
Leah's handmaiden, Zilpah's second son with Jacob was named Asher: "It is is
my happiness." (Gen. 30:12)
(ASHREI: 'blessed be, happy is'- as in the psalms AShrei Yoshvei
Beitecha:Happy Are Those Who Dwell In Your House" (Psalm 84)
CONCEPTUAL MEANING:
Here it is a preposition used to denote something about the water mentioned
in the word. "The waters
which were..."
It is challenging to discover something beyond the obvious meaning here. I
could not find any particular commentary relating to this Mila. The only
thng that seems possible to say is that the capacity to describe something
by other words is perhaps introduced here. This is something 'asher-which
is'....The capcity to locate and describe something by other reference
points is a distinctly human capability here on earth.
This from the Torah's perspective is one of the ways we are created in the
image of the Creator.
The need to separate and divide in order to create seems to be a developing
theme.
------------
VA'YAVDEL BEIN HA'MAYIM ASHER:
THE Divine Mind continues to unfold the creation, dividing, separating,
defining, describing and locating everything into its place. The waters of
life are being so directed. We will soon see to where and what for.
May we come to know fully that -ASHER:which we are created for.
MILA YOMIT 36: MEE'TACHAT (LA'RAQIYAA)
Breishit 1:7
TRANSLATION: FROM UNDER ( THE FIRMAMENT)
----------------
OTIOT: LETTERS
MEM(M)-water-here used as a prefix meaning 'from'
TAV(T)--final letter of Aleph Bet- 'seal' 'impression' -formed closed on
three sides, open below
CHET(CH)-related to Chayim-Life, letters whose form is also closed on three
sides,open below
TAV(T)-as previous Tav
This Mila is subdivided into M-from TaCHaT- below.
The Mila TACHAT forms a palandrom(sp?)- a word that is the same from both
directions.
The otiot:letters and their symmetry suggest a boundary of life, bounded
on both sides by an environment- border that contains and encloses life
within it.
-------------------------------------------------
RELATED WORDS AND MEANINGS;
Mee-'from', is one of a few related uses of this prefix- it can also mean
'more than'
TaChaT-is a 'milat yachas: relationship word' -preposition meaning 'under,
below, instead, in place of,sub-"
-also a noun meaning 'the under part, the buttock'
TaCHTon(tav, chev, tav,, van, nun sofit)- lower, inferior
TaChTonim(tachton plus 'yud, mem'- plural of 'tachton' is Midrashically a
reference to this 'earthly world below'
-in modern Hebrew the word for 'underwear'
TaT (tav, tav) is an abbreviated form used in compound word- meaning sub-,
under-,
-as in 'tat-yami'-underwater
---------
LE'RAQIYAA-literally 'towards' the firmament- related also to word
'karka-ground'- (kuf,resh,kuf, ayin)
-the firmament is somehow the ground (in a liquid form) above us.
--------------------------------------
CONCEPTUAL MEANING:
Our tradition describes this in a few related ways:
"theCreator separated between the waters and the firmamet with the
atmosphere," -placing the atmosphere in between two forms of water
(HaRecasim le Bikah, quoted in Artscroll)
The Malbim explains that in the verse before, "let it separate between water
and water" the division was made in space, between two similar
substances. Now the division is also made in kind: the water below was
literally a liquid, while the water above was a vapor. A border defined by
differences in material form.
The amazing thing about water is as we noted earlier, that it can be solid,
liquid, or vapor, depending on its proximity to light-heat. (quoted in
Artscroll)
(In Yeshiva we were often reminded of the Creator's compassion in breaking
one of the natural laws. It's a strange anomaly that lakes don't freeze all
the way through. Water turns to ice at a certain temperature than apparently
turns to liquid again at a lower temperature. Fish and wildlife in lakes can
only survive because this is so.
(Anybody know the science of this? I could be wrong on this, I don't have
the sources on this in front of me and there may be other explanations.)
Hirsch explains that the Creator is created the structure for
existence-forming, separating, ordering, defining governance. Contrasts are
unfolding, Heaven and earth, light and darkness, day and night, and now
waters above and waters below.
"The waters below which by constantly beating against the dry land not only
affect the physical formation and development of the land, but also as
rivers, seas and oceans, separating and joining, found and regulate the
historical development of the nations of the world." (Hirsch, p. 12)
((The Zohar contains a fascinating teaching which we will begin now and
continue with the next Mila.
It explains that the verse begins with 'let there be a firmament'- which
means 'let there be a gradual extension'.
It continues by explaining that the extension is of EL-the Divine Power
extended to ELOHIM (which is EL+HEH,YUD, MEM) Existence is the Divine Name
extended to a number of places. The letters HEH, YUD, MEM can and does
permute into at least two forms. The waters below are the permutation of
YUD, MEM, HEH- which spells YaMaH- meanig 'seaward' or 'toward th sea'.The
other permutation is of course related to the 'waters above the firmament' ,
but we are not there yet.))
Sefer Yetzira (1:5) introduces the Ten Sefirot as 'ten measures which have
no end'. Each one is referred to as a 'omek:depth' One of these is 'omek
TACHAT'-a depth of below. "Each direction extends without limit, and in this
respect, the Sefirot share a property with the Infinite Being. A meditation
suggested in Sefer Yetzira is to meditate on the depth as a direction which
has no end as it merges with the Infinite. As we apply this to 'below' and
the other directions that we are sorrounded by, we begin to experience
ourselves as a 'sphere of finite, suspended within the Infinite'.
Directionality, different jurisdictions are being defined here as matter
begins to differentiate form and function.
-------------
MEE'TACHAT LA'RAQIYAA
Down here, down from the firmament above us, the waters of life.contain us,
support us, vivify and nurture us.
Our tradition teaches that the Divine is seeking "Dira be Tachtonim: A
Dwelling Place Below"
Our challenge and invitation is to create an environment that allows the
Divine Presence to fully manifest.
Our capacity to thus reach the universal is also our greatest blessing.
As Rav Kook teaches:
"We must liberate ourselves from confinement within our private concerns.
It is necessary for us to raise our thought and will and our basic
preoccupations towards universality, to the inclusion of all, to the whole
world, to humankind, to the Jewish people, to all existence. This will
result in establishing even our private self on a proper basis.
The firmer our vision of universality, the greater joy we will experience
and the more we will merit the grade of Divine Illumination. Tjhe reality of
God's full name is discernible when the world is seen in its totality...how
can the Divine abide where everything is lacking, where all we have is the
weak and puny entity, only the particularity of the ego." (Orot HaKodesh, 3:
147, adapted from Bokser's translation)
Le'Chayim:To the living waters of life.
Itzchak
MILA YOMIT: THE TORAH, WORD BY WORD
MILA YOMIT 37: (OO'VEIN HA'MAYIM ASHER) ME'AAL (LA'RAQIYAA)
Breishit 1: 7
Translation: (And the waters which were) above (from the firmament)
Repeated Words:
OO'VEIN:And between (see MILA 25)
HA'MAYIM:the waters (MILA 17)
ASHER:which were (MILA 35)
NEW WORD
ME'AAL : (literally) FROM ABOVE
-while similar to MILA 12, it is used with a prefix that adds a dimension to
its meaning.
OTIOT:LETTERS
MEM(M): prefix means 'from'
AYIN(AA):eye
LAMED(L) learning
(see MILA 12 for full treatment of AAL)
RELATED WORDS AND MEANINGS
ME'AAL is an adverb meaning from above, aloft
MoAAL (mem, ayin, lamed) is a masculine noun meaning 'lifting, raising.
MAALA (mem, ayin, lamed, heh) is a step. stair, ascent (as in Shir Ha
Maalot:Song of Ascent)
MeOOLeh (mem,ayin,lamed, heh) is a adjective meaning superiormprominent,
escellent, distinguished
Seemingly unrelated but same word -MAAL (mem, ayin, lamed) is treachery,
embezzlement.
Backwards it spells LeAAM- which means to the nation, to the people.
CONCEPTUAL TRANSLATION
Rashi explains that the verse does not say "AAL HA'RAQIYAA":'on'or 'upon the
firmament' but 'above the firmament' because the waters above the firmament
were suspended in mid-air.
Hirsch explains that the 'waters above' relates to a dimension which serves
the physical demands for the development of al beings, all existence. That
which is above us, perhaps even spiritual in nature, and yet in service of
our vivification.
The Zohar in the teaching continued from the last posting discusses that EL
extended to Heh, Yod, Mem
(creating ELOHIM) which spells 'hayam-to the sea' is the extension of the
upper waters. "The reversal of thee letters, yamah (seaward) is the lower
waters. When they were firmly established, all became one whole, and this
name was extended to a number of places. The upper waters are masculine and
the lower waters feminine. At first they were commingled, but afterwards
they were differentiated into upper and lower waters. This is the meaning of
"Elohim-upper waters" and this is the meaning of "Adonai-lower waters"; and
this is the meaning of upper HEH and lower HEH.
The frame of spiritual dimension and physical dimension reflecting each
other is being set into place.
--------------------------
OO"VEIN HAMAYIM ASHER ME'AAL LA'RAQIYAA:
And the spiritual waters that are above the firmament.
All a gift of the Creator, bringing us life in all its forms.
As the Psalmist invites us:
"Halleloohu Shmei Ha'Shamayim: Praise you the heaven of heavens
VeHaMayim Asher MEAAL HaShamayim: And you, the waters that are above the
heavens." (Psalm 148:4).
Finally as Shabbat rapidly approaches, this teaching of Rav Kook is
appropriate.
"The perception that dawns on us to see the world not as finished, but as in
the process of continued becoming, ascending, developing-this changes us
from being "MEETACHAT":under the sun' to being LE'MAALA :above the sun' from
the place where there is nothing new to the place where there is nothing
old, where everything takes on new form. The joy of heaven and earth abides
in us as on the day that we were created.
In this luminous perspective, we look at all the world, at the general and
the human development, at the destiny of each creature, at all the events of
all times.
The time that is an uninterrupted Shabbat on which eternal peace shines, is
the day when, but the nature of its creation, there pulsates a continued
thrust for newness. It needs no end, no termination. It is the choicest of
days, an ornament of beauty, the source of all blessings. "(Orot HaKodesh 2:
535)
Shabbat Shalom
are able to connect with the Infinite
'Peh El Peh'- Mouth To Mouth; also read read 'Poh El Poh'-Here To Here.
Right here, right now in this physical manifestation of time and space, we
are in intimate unity with the Divine.
The illusion of separation and isolation is apparently necessary in order to
allow us free will and maximal opportunity for experiencing and learning. We
are taught that one of the ways that we are created in the Divine Image is
that we too are creators of worlds and universes. We, individually and
collectively, are creating much of our experience as we act and express
ourselves in myriad ways.
The Torah entered the world in order to offer guidance on how to live in
harmony with the One and One Another. This journey is sometimes a struggle.
Our behaviors, actions, attitudes sometimes can contribute to the
desecration of life in some way. Hanukah comes to remind us that even in
moments of greatest breakage,
even when the Temple seems to have been made impure beyond repair, it is
still possible to experience 'nissim ve'niflaot: miracles and wonders."
On Chanukah, the Divine asks of us is to light one candle directed towards
the ultimate Tikun-Fixing.
And to know clearly that this one candle will reach and draw into our
experience the Light of the One.
There is too much darkness, confusion and desecration in this Holy Temple of
our Aretz: Earth.
May this Chanukah bring much light, education and consecration as
we rededicate ourselves to purifying and perfecting our existence..
The Torah teaches that "Derech Eitz HaChayim: Te Way to the Tree Of Life"
is directly before us at every moment, in every experience. By eachof us
shining our light bright we can together illuminate and find our way back
into Gan Eden: The Garden of Delight.
Chanukah Sameach
Itzchak
MILA YOMIT: THE TORAH, WORD BY WORD
MILA YOMIT 38: (VA'YEHEE )KHEN.
Breishit 1:7
TRANSLATION: (AND IT WAS) SO
-----------------
PREVIOUS WORD
VA'YEHEE: AND IT WAS, (also translated: 'and it remained, it became) See
Mila 19 & 20
-------------------
NEW WORD
KHEN (pronounced 'chen') :
----------------
OTIOT:LETTERS
KHAF (or chaf, soft sound of Khaf) ;Kabbalistically related to actualization
of potential (see Mila 22)
As soft sound of this double letter, Sefer Yetzira associates it
with Life (hard sound transposition
associated with Death)
NUN (N) Sofit: Final Form- (see Mila 25)- Mystically extension of Infinite
into Finite-unfolding into existence
The letters suggest perhaps the process of actualizing Infinite into finite.
The numerical value of the word is 20 +50 = 70, which often relates to the
manifold manifestations of the One
into the many.
----------------
RELATED WORDS AND MEANINGS
KHEN is an adverb meaning: 'so, thus' 'yes', 'rightly'
KEN (kaf (hard sound), nun)- is also an adjective meaning sincere, frank
KEN and/or KaN (same spelling, different vowelization) is a masculine word
meaning 'base, pedestal, position,stand'.
KaN (spelled -kuf, nun-, as well as -kuf, aleph, nun- ) is an adverb meaning
'here'
----
KHEN seems to suggest the Divine Mind emphatically setting 'here' into
place.
----------------------------------------------------------------------------
-------------------------------------------
CONCEPTUAL MEANING
Hirsch: And so it became! It became thus, as God willed it; more probably it
means, so it because just as we see it now. The condition in which we see it
now was not from all time, but only became so at God's behest.(Hirsch., p.
13)
The oral traditions is surprised by the inclusion of this phrase. After all,
it just said the Divine Made and Divided the waters...It seems reduncant and
unnecessary to add "And it was so,". Obviously it was so.
A root principle in Talmud Torah is that there are no extra 'unnecessary'
words (or letters) in the Torah.
Therefore there is something for us to learn from its placement here.
Among the lessons suggested include the understanding that this is not just
a separation of two previously connected forms-dimensions but a wide barrier
is being created. Some suggest that the phrase implies absolute perpetuity
and eternity in an unchanging state. (It is the way it is and that's the
way it is..)
The Bahir in its discussion of creation (in paragraph 24) presents the
following discussion which seems to relate to the place in the Torah that we
are at now:
"What is this (the process of creation) like. A king bought a beautiful
object, but since it was not complete, he did not give it a name. He said,
'I will complete it, I will prepare its pedestal and attachment, and then
will I give it a name.'
It is thus written (Psalm 102:6) "From eternity You founded the earth" and
then "the heavens are the work of Your hands."
It is furthermore written (Psalm 104:2)'He covered Himself with light like a
garment, He spread out the heaven like a curtain. He rafters His upper
chamber with water."
It is then written (Psalm 104:4) "He makes the winds His angels, His
ministers of flaming fire."
Finally, it is written (Psalm 104:5), "He founded the earth on its
pedestals, that it ot be removed for the world and forever."
When He made its pedestal, He strengthened it. It is therefore written,
"that it not be moved."
What is its name?...And (the name of) its pedestal is 'Olam:World'. "
(Bahir, p. 10)
((In his commentary Kaplan adds this important insight:
There is a basic dichotomy (in existence, also please remember we are now in
the creation-unfolding of Day 2. While Day 1 is the basic independent
separation from the Divine, Day 2 may be the further separation within the
separation. ...God must be imminent and transcendental-God must fill all
creation, yet, at the same time, must be utterly divorced from it...Due to
the Constriction (Tzimzum) we do not see this Light when we look toward
God...(We see darkness) God therefore seems to be sorrounded with darkness.
Creation must exist as an independent entity, and therefore cannot be
totally infused with the Divine Presence." (P. 87))
------------------------------
VA'YEHEE KHEN
And it became 'so', it became 'here', it became 'now'..
A frame for physical existence is founded.
Absolutely, totally in place and space.
Otherwise we could not be.
It seems as if the membrane between the physical and the spiritual is being
firmly and utterly constructed.
And so it is, we are here, now; completely framed in this world.
The sphere of water that encirces us places our existence within itself.
And so ends verse 7 of the Torah.
---------------------
May we be blessed to know that as Sefer Bair explains
that while we necessarily experience this separation, division of the finite
from the Infinite,
we are in truth and in essence sorrounded by and infused with the One.
Shavua Tov: A Week of Good
MILA YOMIT 39: (VA'YIQRAH ELOHIM LA'RAQIYAA SHAMAYIM, VAYEHEE EREV VA'YEHEE
BOKER YOM ) SHENI
Breishit 1: 8 (entire verse)
TRANSLATION: (AND THE CREATOR CALLED THE FIRMAMENT 'HEAVEN'. AND THERE WAS
EVENING AND THERE WAS MORNING) SECOND (DAY)
((Note: An entire verse and just one new word.)
---------------
REPEATED WORDS
VA'YIQRAH- AND CALLED (or NAMED) (MILA 26)
ELOHIM- CREATOR, (MILA 3), Ninth appearance of 32 in creation narrative.
Sefer Yetzira explains this corresponds to the manifestation of the letter
CHET, the 4th of the simple letters, and the channel from Chesed to Tifferet
in the Tree of Life. (See Yetzira, p.6, and p. 29) As we learnt earlier,
each appearance of Elohim in this first chapter of Breishit relates to the
unfolding of one of the 32 branches of the Tree of Life.
LA'RAQIYAA- TO THE FIRMAMENT-calling to, directing the firmament
SHAMAYIM-HEAVENS (AND/ OR SKY) see MILA 5 for a full treatment of this
extraordinary Mila.
-ShaM YaM-There the Ocean,
-SheMayim-that is water
-ShaMYM-(shameem)-sham-there pluralized-all the out
theres
Hirsch:"In the same way as God called to light "Day!" and thereby assigned
to its its mission for the earth, so did God call to the vault (firmament)
"Heaven" and thereby gave it its meaning for the earth. The RAQIYAA is the
real heaven of the earth. Everything which the earth receives from the
heights of the heaven come through it. Even light it does not receive direct
and pure but only through it and broken, and only so is it prepared and
ready for its work on earth...so SHAMAYIM designates in general the whole
extraterritorial world which sorrounds the earth in space, but more
specifically the lower sphere of it which is directed towards the earth, and
which appears to it as the container and transmitter of all the influences,
gifts, and forces that it receives from the extra territorial world."
(P.13-14)
The RAQIYAA- connected to 'reqaa-background- is now directed to fulfill its
function. It is to provide a frame and a membrane which allows existence
physical independence and yet is permeable so that Divine Nurturing is
infused into it. The boundary of the atmosphere that allows in what we
need,
and keeps in what we need. And keeps out what we don't need. Hopefully,
unless we
rupture it.
SHAMAYIM-the spiritual waters of life manifesting the physical waters that
vivify us.
Perhaps this is related to the teaching that this utterance manifests the
letter CHET which is related to CHAYIIM:Life.
This has made life as we know it possible.
(Interesting that Chayim spelled 'chet, yud, yud, mem' is also a pluralized
word (similar to SHAMAYIM) I
SHAMAYIM also relates to the word YOM:Day (yud, mem' is the frame of the
Mila YOM)(see MILA 27).
The filter whose precise rotations provide us with Day and Night.
((The Zohar and other mystical texts discuss the 7 levels of RAQIYAA that
were created,, different levels of the firmament. Some Kabbalistic
meditations focus on the journey through the RAQIYAA to the EN SOF-Infinite.
While these are described in various ways,(e.g. as various windows ) it is
beyond the scope of this discussion to explore this further. If you are
interested though, know that there is a rich literature on these
dimensions.))
-----------------
VA'YEHEE- AND IT WAS
EREV-EVENING (MILA 29)
VA'YEE-AND IT WAS
BOKER-MORNING (MILA 30)
The next stage of the creation is thus completed.
Uttered, manifested, named,
it is now in place.
YOM -DAY -a cycle
---------
New Word:
SHENI- SECOND
OTIOT; LETTERS
SHIN (SH)-fire
NUN (N)-In Aramaic-'fish' and Kabbalistically related to the multiplicity of
fish-life that swims in the Mem-
Water (letter preceding Nun)
YUD- (I) or (Y) Divine Spark
-----------------
RELATED WORDS AND MEANINGS:
SHENI is an adjective meaning 'second' .
SHNaYIM (shin, nun, yud, mem) is the masculine form for the number 'two.
'Shtayim' is feminine form.
SHNeeYUT (shin, nun, yud, vav, tav) is a feminine noun meaning
'secondariness, duality'.
SHANA (shin, nun, heh) is a verb that means 'to repeat,to revise', 'to
study, to learn,' 'to change, be different'
SHANA is feminine noun for 'year'. It is also the general phrase used in
Sefer Yetzira to denote the changes of time in general.
-------
SHeeNUI- (shin, nun, vav, yud) -masculine noun meaning 'change,
modification'.
SHoNeH (shin, vav,nun, heh) - is the adjective for 'different'.
-----------
SoNeA- (sin,<shin with dot on top left>, nun, aleph) is the root for the
verb 'to hate, dislike"
SiNAH-(sin, nun, aleph, heh) -feminine word for 'hatred'
SHNINA-(shin, nun, yud, nun, heh) is a feminine noun for 'mockery, taunt'.
---------
Mozeson in The Word connects the English word 'change' to 'shana',
'sheni,etc."! Notice the structural similarity.
-These parallels are interesting in light of our too often found animosity
or hatred for what is different or changed.
------
SHEIN (shin, nun)- feminine word for' tooth'. I wondered about this
connection, and then remembered that one of the unusual things about teeth
is that we grow a second set of teeth.
(SHEINA (shin, nun, heh) -feminine word for 'sleep')
----------------------------------------------------------------------------
----------
CONCEPTUAL MEANING:
"Plurality begins with two...two represents the dualistic nature of physical
reality, energy and mass, day and night, sun and moon, male and female, etc.
(At the higher levels of Soul and Divinity the phenomenon of dualism is
manifest in the Torah-defied categories of good and evil, pure and impure,
holy and profane, and the like.) In general all created reality possesses
two interdependent dimensions, form and matter.
On the second day of Creation, the waters, initially one on the first day,
were separated by the firmament into two-the higher waters and the lower
waters,...From this we understand that division into two is primarily a
consciousness of two categories, one "higher" and the other "lower"....Thus,
plurality is essentially a state of hierarchy (beginning with the
consciousness of "higher" versus "lower" with its intrinsic complexity
whereas unity is essentially a state of equality ("Yom Echad: Day One", not
in comparison to anything else) with its intrinsic simplicity." (Ginsburgh,
The Alef Beit, p. 47)
(("In the service of the soul, the higher water represents the state of joy
one experiences when feeling close to one's Creator...The lower waters
represents the state of bitterness experienced when feeling distant from
one's Creator, a part of the suffering of a yet unrectified and unredeemed
world. "The lower waters cry out:
We want to be close to God" just as the higher waters are close...This will
come to be only in the time of universal redemption.")) (Ginsburgh, p. 29)
Zohar: So long as the upper and lower waters were commingled, there was no
production in the world;
this could only be when they were separated and made distinct.
The next stage-step is completed, change is introduced.
The oral tradition asks why at the end of Second Day, unlike all the other
days, the Torah does not record God Looking at that day's creation and
Seeing "Kee Tov:that it is good"?
The central answer given is relevant for our contemporary situation.
Zohar: "BeSheni:On the second neevrah:was created machloket:conflict."
The Midrash adds"...division (schism, strife) was created because the waters
were divided against their will.
The Chassidic text "Ohalei Yaakov" elaborates further: "The Torah does not
say 'kee tov:that it was good" because conflict was created-"and there was
division between water and water "(verse 6). And though during the first day
division was made between light and darkness; it is different when
separation is made between two things that are opposite- light and darkness-
and when division is made between two things that are the same- between
water and water. This causes conflict.
Rabbeinu Bachya explains that this schism, which started on the second day,
was the beginning of all later strife.
Thus the Talmud Shabbos 156a comments:the one who is born on the second day
will be bad-tempered because the waters were divided thereon. Rashi adds
that through their temper they will be 'divided'-estranged from other
people.
And so TzadoK HaCohen, an important Chassidic rebbe, points out that because
strife began with the second day, the song which the Levites sang during the
Temple service on Mondays was composed by Korach, instigator of strife
against Moses and Aaron.
There seems to be contained a deep psychological truth and teaching here.
We human being, all essentially alike, are are caught in divisions,
separations, processes of change, which so often result in 'fear, anger, and
conflict."
The challenge of change has begun.
----------------------------------------------------------
VA'YIQRAH ELOHIM LA'RAQIYAA SHAMAYIM, VA'YEHEE EREV VA'YEHEE BOKER YOM
SHENI
The Creator called the firmament to its place and function, separating and
dividing the waters.
Creating up there and down here
Evening and morning, a complete change has occurred.
-------------------
As Rav Kook teaches:
"A chaotic world stands before us as long as we have not attained to that
degree of higher perfection of uniting all life forces and all their diverse
tendencies. As long as each one exalts themselves, claiming, I am sovereign,
I and none other-there cannot be peace in our midst...All our endeavours
must be directed toward disclosing the light of general harmony, which
derives not from suppressing any power, any thought, any tendency, but by
bringing each of them within the vast ocean of light infinite, where all
things find their unity, where all is ennobled, all is exalted, all is
hallowed...The illumination to be bestowed by the Messiach is derived
primarily from the understanding of the unity:oneness of all existence."
(Lights of Holiness, V. 2)
Beemhera: Speedily
BeYamenu: In our days.
Itzchak
MILA YOMIT: THE TORAH, WORD BY WORD
MILA YOMIT 40: (VA'YOMER ELOHIM) YIQAVUU (HA'MAYIM MEE'TACHAT HA'SHAMAYIM)
Breishit 1:9
TRANSLATION: (AND SAID THE CREATOR) LET (THE WATERS UNDER THE HEAVENS) BE
GATHERED (or COLLECTED)
REPEATED WORDS:
VA'YOMER- AND SAID- third appearance of 'and said'
ELOHIM-THE CREATOR- tenth appearance of Elohim-
Sefer Yetzira explains that this utterance relates to the manifestation of
the Sefira of Chesed: Love (or Compassion) in the unfolding of the Tree of
Life. As was explained earlier each time the Torah says
God aid relates to a sefira of the ten sefirot of the Tree.
------------------
NEW WORD:
YIQAVUU-LET ...BE GATHERED
OTIOT: LETTERS
YUD (Y)- Divine Spark
KUF (Q)- Redemption of the Fallen Sparks (see Mila #26) "Kuf is the only
letter whose normative
form (as opposed to fial letters) descends below the 'floor'
of the letters. ..In the kuf, the soul is thrust down to realize its
mission or earth...The descending 'zayin' of the kuf symbolizes the Divine
being grasped in all word, permeating even realms of reality 'below the
line., i.e. worlds antithetical to those in whom God's Presence is
revealed."(Ginsburgh p. 280,283,285)
Sefer Yetzira explains also that Kuf is the letter-channel connecting
Bina:Understanding to Chesed:Lovingkindness in the Tree Of Life.
VAV (V)-Connection
VAV (V)-
The letters suggest the Divine Descending Connecting into existence.
----------------------------------
RELATED WORDS AND MEANINGS:
The root of YIQAVUU is the transitive verb QaVaH (kuf, vav, heh). It means
'to collect, to gather'.
At the root of this is QaV (kuf, vav) which is a masculine noun meaning
'line', 'rule', 'outline'.
QaVAH is also an intransitive verb meaning 'to hope, to trust'
QeeVAHmeans 'to expect, await'
Israel's national anthem-HaTiqva- The Hope.
TIQVAH also means 'cord, thread'.
---
Hirsch connects QaVA to GeVeA (gimel, vav, aleph) -cistern, pool (which is
also the root of 'GaBAY(gimel. bet, aleph, yud)-collector of money) and to
QaVAA (kuf, vet <soft bet>, ayin) -'to establish, designate, insert'.
----------
KaVaNaH (khaf, vavn,nun, heh) is somehow related. It means "intention,
direction'
KeeVeN (khaf,vav, nun) means 'to direct, to aim, to attune".
-------
Mozeson relates this to the the English word "cave, cavity" -an opening
that draws matter into it.
Also interestingly 'con-cave'-curved, opposite of straight line.
--------------------------------------------------------------
CONCEPTUAL MEANING
Hirsch in analyzing the word and related words explains that:
"it has the meaning of a gathering, a concentration of substance into one
point, whether in depth or height or about or on a central point. This
concentration of matter into one point is only brought about by particles of
the substance being given an impetus to strive toward the one place. Hence
QaV is a plumb line. Transposed to human feeling QaVAH, (means) directed
towards God. QaVeY (kuf,vav, yud) HaShem- to direct one's whole being
toward God. QiViTI (kuf,vav, yud, tav,yud) HaShem- to bring something into
being directed toward you,
to hope and expect that it will come to us, that it will take its whole
directio toward us.
God spake that the waters should gather themselves and concentrate towards
one place. The energy that is innate in every drop of water to flow from a
height towards the level and finally to gather again in a common bed is the
realization of this almighty command of God, YIQAVUU HAMAYIM-which gave
water this unlosable mighty urge." (Hirch, p. 14)
Midrash ha Ne'elam (as quoted in Artscroll):
"Just as an architect lays down a QaV-line to define the boundaries of his
structure, so did God lay down a line to contain the waters and define their
boundaries as expressed in Job 38: 8-11 "(God) who enclosed the sea...and
said:Until here shall you come, but no further."
The Torah suggests that the until then the earth was a plain entirely
submerged under water.
This seems to concur with geological reading of the planet's history.
(Anyone have more
'scientific' knowledge about this.)
((Other commentators (Ramban and Rabenu BaChay) suggest that the requirement
to decree the waters to flow down is a reversal of water's natural 'impulse'
to rise. It is not clear to me what they mean but there may be the
intimation of the introduction of the pull of gravity. In the creation of
a human, one of the remarkable features is that our cells begin to
differentiate, and similar cells are gathered together to one area (to
become the eye for example.) Out of nowhere boundaries are drawn as the
human embryo begins to differentiate more and more. Researchers are
fascinated by the way cells are drawn to each other and the implications of
that. ))
--------------------------------------------------
MILA YOMIT SOD:
SOD (samech,vav, dalet) means secret. It is related to YeSOD (yud, samech,
vav, dalet):Foundation.
Those people who are not as interested or engaged in the more detailed
Kabbalistic exploration are welcome to skip this upcoming discussion. This
is a new category in our pages and it may be a simple way of allowing self
editing. Sometimes the MILA contains within it a Kabbalistic teaching that
must be explored in order to more fully understand the Torah and its
extraordinary language. However I can understand that it may not be at this
moment relevant or useful to everyone. If so, please feel free to skip any
discussions under this heading.
KaV is a central concept in Kabbala.
Let us begin with the enigmatic words of the Zohar:
"The word YIQAVUU-FLOW implies that they (waters) were to go in a line (QaV)
so as to take a straight path. From the first mystic point the Whole issues
in secret, until it reaches and is gathered in to the supernal Palace, and
from there it issues in a straight line to the other grades, until it comes
to that place which collects the whole in a unision of male and female; this
is the "Life of worlds."
"HA'MAYIM:THE WATERS: that is, those that issue from on high, from under the
upper HE.
MEE'TACHAT HA'SHAMAYIM: that is the lesser VAV.
Therefore the word YIQAVUU is spelt with two VAV's;
One for the 'heaven' and one for 'under the heaven."
-----------------------------------
The Ari, Isaac Luria (1500's) further developed the understanding of QaV.
He, the central teacher of Kabbala, spent most of his life meditating on the
Zohar on the banksof the Nile River. Amazingly, he was in Tsfat for less
than two years before he passed away.
He introduced the teaching of Tzimzum:The Contraction of Divine Energy that
enabled the physical creation to manifest. Once empty space was created, a
QaV -(most often translated as 'ray') of Light entered it.
"It was through this QaV:Ray serving as a conduit, that the light of Ain
Sof:Infinite was brought down to spread into the entire Vacated Space." (Etz
Chaim)
Rabbi Aryeh Kaplan explains:
"Immediately after the QaV entered the Chalal:Empty Space, light extended
away from it in all directions and created a round concentric sphere that
filled the entire Vacated Space. This light was then constricted leaving the
Vacated Space empty again. Now the Kav could extend further towards the
center point and another concentric sphere was emanated within the previous
one (which again filled the entire Vacated Space).
This process of constriction and expansion continued a number of times until
the QaV reached the center point and entire Vacated Space was filled with
numerous universes one within the other." (Innerspace, p. 124)
The firmament that provide the background to our experience is unfolding.
Finally at the very center of the Vacated Space, the waters are called
together and matter emerges.
The differentiation continues as liquid and matter begin to coexist.
----------------------------------------------------------------------------
----------------
VA'YOMER ELOHIM YIQAVUU HA'MAYIM MEE'TACHAT HA'SHAMAYIM
The Creator in an Act of LovingKindness calls the Waters to gather together
Forming conduits-channels of life giving water but directing it in such a
way that it allows for Life
as we have come to know it to emerge.
---------------------------------------
Written with the Kavana:Intention of inviting even more of God's
Lovingkindness and Healing for all who have TiQVaH:Hope for a Life free of
suffering and disease.
In Kabbalistic meditation, we are invited to open ourselves to the QaV of
Divine Love that fills this entire creation.
LeYeshuatcha QiViTI HaShem:"To Your deliverance, I direct myself to"
(Genesis 49:18)
It is ErevShabbat Parshat Shemot: Shabbat of Names.
The beginning of the Book of Exodus.
May we come to free ourselves from the enslavement of the Shemot :The names
that we have imprisoned ourselves to.
Pharoah is lashon PeH (first letter, last letter) RAA (middle too
letters).:Mouth of negativity, evil.
We seem to create concepts through speech as we name ourselves and each
other;
and then enslave ourselves to these names- concepts even at the cost of
great human suffering.
Rav Kook reminds us:
"Let us look at the lights in their inwardness.
Let not the names, the words, the idiom and the letters confine our soul.
They are under our control, we are not under theirs.
Let us ascend toward the heights, because we are of mighty prowess,
we have wings to soar with, wings of mighty eagles.
Let us not fail them, lest they fail us;
Let us seek them, and they will at once be ready for us.
The forms that robe reality are precious and holy to us...
but as we approach a life of enlightenment, we must now swerve from the
perspective that
light flows from the incomprehensible to the comprehensible,
by way of emanation from the light of the En Sof:Infinite.
And we are summoned to share in the heavenly delights in all the
particularized perceptions,
which are included in this universal whole,
from which all the proliferations of life have emerged." (Orot HaKodesh,
1;83)
LeChayim
Shabbat Shalom
Itzchak
MILA YOMIT: THE TORAH, WORD BY WORD
MILA YOMIT 41: EL
Breishit 1:9
TRANSLATION: TO (or TOWARDS)
---------------------------------
OTIOT:LETTERS
ALEPH (A) -beginning
LAMED(L)- learning
Directionality seems contained within this MILA.
Beginning, followed by learning, takes us somewhere.
---------------------
RELATED WORDS AND MEANINGS:
EL (A,L) -pronounced EL- with 'segol' three dot triangle under the Aleph
- is a preposition meaning 'to, unto, at, by"
EL with a 'tzere, two dots' is the word EL: God (see MILA 3:Elohim)
AL (A,L- with a patach-dash under the Aleph) is Biblical Hebrew for 'not,
no'.
The Talmud explains that this is a milder form of prohibition than
LO:NO.
Mozeson connects AL in its negative connotation as the Hebrew root for the
English-' il-legal' and 'il-licit'.
LO(lamed, aleph):NO. interestingly eough is AL spelled backwards.
And vice versa.
(There must be a Dvar Torah in this somewhere)
-----------
AAL (ayin, lamed) means 'on' (as in 'on top of'). This is another example of
a two similar sounding but different meaning words in which one starts with
an Aleph (EL:Towards) and the other starts with an Ayin (AAL:On Top Of).
In a number of examples, we see that two related concepts are contained in
such
dual words.
In this case here, they seem to be related in that each one is a another
facet of directionality.
((What is the difference between EL:TO and AAL:ON?
The following is speculative. I invite more thinking on this.
ALEPH is the Aleph of Union; its numeric is ONE. (One Creator)
EL-with the Aleph-TO: seems to connote an energy that reaches towards and
ultimately enters the realm it is reaching towards. The Aleph of Union.
AYIN is the Ayin of Multiplicity; its numeric is SEVENTY:
(Seventy Nations: the word for nations is AAM(ayin, mem)
,The word EM(Aleph, Mem) is the word for 'One Mother' )
AAL-with an Ayin-ON seems to connote two realms coexisting,
hierarchically-one on top of the other.
For one to remain 'on top' of the other it is necessary to have a strong
boundary, otherwise the realms would 'fall into each other'. . and not allow
gravity to blend it into that which is below.
The Ayin:Eye of sight, multiplicity sees the boundaries; the differences, so
we can have many different 'things'.
-------------------
CONCEPTUAL MEANING
The capacity to reach and the capacity to unite with the object of one's
reach is perhaps being introduced in this simple yet 'rich' Mila.
((We return to Samson Raphael Hirsch's comments on this verse as he refers
to a phrase commanly found in Psalm: QAVEH EL HASHEM-Direct ourselves to
the Divine.
"Qaveh (quf, vav, yud) HaShem: is to direct one's whole being toward
God...construed with EL:TO it is the intensified Qaveh.
'Qavei HaShem' are those whose whole being strive up towards God.
Qavei EL HaShem designates the energy which gives the whole being this
direction...The energy that is innate in every drop of water (and in all
life-my addition) to flow froma a height toward the level...is the
realisation of this almighty command of God." P. 14
EL is :the energy of the striver; that which propels one part of life
towards another.
This is interesting because the Name of God "EL" is often explained as the
basic Divine Force.
---------------
''VA'YOMER ELOHIM YI'QAVUU HAMAYIM MEE'TACHAT HAS'HAMAYIM EL..."
The Divine manifesting Chesed-Loving Kindness in existence, directing one
part of the Creation to move, to reach toward some where else..
------------
This QAV reaching through all existence.
I could not understand why QAV is also translated as Voice in the Alcalay
Dictionary.
The word most ofte used for voice isQOL- (quf, vav, lamed)-starts with 'quf,
vav'.
I was not aware of it as meaning 'voice' on its own.
So I didn't include it in the earlier posting.
In looking at QAV as the Ray or Line of Divine Energy that pulsates through
all existence, the following
teaching of Rav Kook (whose name( quv, vav, quf) also begins with QAV.
It's a actually a palandrom of the word QAV) seems appropriate:
"In the depths of the human soul the voice of God calls ceaselessly. The
tumult of life can confuse us so that most of the time we will not hear this
voice. But under no circumstances will we be able to uproot the source of
this voice which, in truth, constitutes the essence of human life. We
therefore see in all human history that, like the tides of the oceans, the
ebb and flow of the currents of life are always related to this voice of God
which calls without ceasing." (Maamore HaRaya, p. 113)
As we direct ourselves EL:To that It directs Itself to us.
May we learn to open to the fullness of EL.
Itzchak
----------------------------------------------
MILA YOMIT: THE TORAH, WORD BY WORD
MILA YOMIT 42: MAQOM (ECHAD)
Breishit 1:9
TRANSLATION: (ONE) PLACE
-------------------
OTIOT:LETTERS
MEM (M)vessel of water -numeric of 40 (significant later)-"The mem, whose
primary meaning is 'mayim-water', represents in its form as well as its name
various bodies of water....(In this case) it is formed as open mem (since it
at the beginning of the word, also if in middle of word) -a square with a
small opening in its lower left corner. "The open mem can be visualized as a
fountain whose waters run above ground." (Ginsburg. The Alef Beit, p. 196)
Also means ' Meh:from'.
KUF (Q) -redemption of fallen spark (see Mila 40)
VAV(V) -connection
MEM(M)-vessel. " Formed as a closed mem (since it is the final letter in the
word)- a complete square ...can be pictured as an underground fountain,
whose waters are sealed below ground." (Ibid, p. 196)
In looking at word and its letter structure we notice that it begins with
the open mem and end with closed mem-somehow as boundaries on two sides of
whatever is inside.
.
Can you see what is inside, what the middle two letters are?
The word it contains and its relationship with the theme of this verse?
-----------------
CONTAINED AND RELATED WORDS
MAQOM is a masculine noun meaning 'place, locale, area'.
It is also one of the Divine Attributes-HaMAQOM-the Omnipresent.
MaQ (M,Q) is a masculine noun meaning 'rot,decay'. (modern Hebrew, I think)
Of course, the second (Q ) and third (V) letter form the root word -QaV-
ray or line.
The concept introduced in MILA 40- the ray of energy-light.
MeeQaV- (M,Q,V) The MEM at the beginning also contains the meaning of
'from'- so the first three letters
also mean 'from the ray'.
-------
QUM (Q,V,M)- is a verb meaning 'rise up'
----------
MeeQUM (M,Q,V,M) is a male noun meaning 'location, siting (a position)'
MeQOMI (M,Q,V,M,Yud) is adjective meaning 'local, indiginous'.
-------------
((A subtext of MAQOM can perhaps be read as "From the ray to the fountain
filled with water.".
(Also 'a gathering place for water)
---------------------
REPEATED WORD:
ECHAD-ONE or UNIFIED- see MILA 31.
---------------------
CONCEPTUAL MEANING:
Let us return into the flow of our verse.
And our scroll.
The Torah is describing for us the unfolding of the Light of the One.
As the One Speaks Directing sound and light pulsations into the empty space.
BREISHIT-Beginning In the Divine Mind-Keter, the Crown
YEHEE AUR: Let There Be Light -Manifesting Chachma-Trascendent Total
Knowledge.
YOM ECHAD;Day One
YEHEE RAQIYAA:Let There Be Firmament-Then Manifesting Bina:Conceptual
Discernment
YOM SHENI:Day of Change -The Intellectual Capacity Introduced
(Don't our brains look like clouds, or are they just all clouded up?)
And now our verse introducing the next nativ-branch of the tree coming to
life
VA'YOMER ELOHIM-And the Divine Spoke Lovingly
Manifesting the Sefirah of Chesed:LovingKindness as the Emotional Realm
emerges.
YIQAVUU HA'MAYIM-Let the MeMs- the waters gather
MEE'TACHAT HA'SHAMAYIM-From Under The Heavens-descending
EL-The Energy Of Divine Life Directed towards ...
MAQOM -a place where the waters will be contained and bounded and ...
ECHAD-united and joined as one.
Echoing the Zohar: " It (this) is called 'One Place' because it is here
that the whole of the upper World is linked into one...One Place-all grades
and all members were gathered there and became in it one without any
separation."
MAQOM ECHAD ;a place, a home where all the waters can be one.
The heart seeks its home.
.
The Midrash asks:
"MeePnai Ma-Why
Mechaneen-Do we denominate and name
Shemo Shel-The Name of
HaKadosh Baruch Hu-Holy Blessed One
VeQorim Oto-And Call It (That Which Is)
MAQOM-Place?
The answer:
MeePnai SheHu-Because The One
MEQOMO-is the place,
Shel Olam-of the world,
VeAyn Olamo-But this world is not (all that there is of)
MEQOMO-The Place Of the One.
Existence is being directed into a place in order for it be able to
experience its being
and its oneness of being.
Within the One, a part of the One.
The finite within the
Heart of the Infinite.
We the finite are blessed with this place that is vivified (or used to be
not that long ago) by life giving waters
that flow beside us and descend upon us each in their own appropriate
measure and form.
(Nebach: it can be impossible to live when they don't.)
Our life is made possible by the co-operation of the open Mem-the fountain
whose waters run above our ground, flowing together as one.
And the closed final Mem, the underground fountain whose waters are sealed
below ground, bringing moisture and nurturance to the creation.
Our home is suspended between and within these vessels. And our home is
thirsty for life giving waters, for the fountains of love to open and pour
forth freely into all life. And it is in our hands to bring this day forth.
As Rabbi Yitzchak Ginsburgh explains:
In the time of the messianic transformation "when "the earth will be filled
with the knowledge of the One as the waters cover the sea"(Isaiah 11:9)
even the closed final mem will be revealed. Only once in the entire Tanach,
in a reference to Mashiach, do we find a closed mem in the middle of a
world. "LeMarbeh-To Increase reign and peace without end."(Isaiah 9:6)
The power of the final Mem when fully revealed by the Mashiach will
infinitely increase the Divine Presence and the peace on earth (which will
ensue) therefrom.The waters of Mashiach, 'waters that have no end' are
waters of teshuva-return, as our Sages interpret the conclusion of the
second verse of the Torah
....'and the spirit of God was hovering over the water.' "The spirit of
God', the soul of the Mashiach hovers over (i.e. is dependent ) upon the
infinite waters of teshuvah:return" (Ginsburg, The Alef Beit, p. 198)
May we return to the original Light of MAQOM ECHAD:
Opening our hearts to the understanding and our consciousness to the
knowledge
that we are a vessel in MAQOM ECHAD:In the Place of the One.
Chodesh Shvat -Deli:Aquarius- the water pouring forth
Tov:full of good
MILA YOMIT: THE TORAH, WORD BY WORD
MILA YOMIT 43: (VE'TERAEH) HA'YABASHA (VA'YEHEE KHEN):
Breishit 1:9-Sof:End (of) Pasook:Verse
(AND WILL BE SEEN ) THE DRY LAND (AND IT WAS SO)
--------------
MILA CHOZER:REPEATING WORD-
VE'TERAEH- And Will Be Seen--
-Adaptation of Mila 21-Va'Yahr-And (Elokim) Saw (the light that it was
good).
The verb root is -<Reish, Aleph, Heh>- to see.
This form here is Future Reflexive (I think that is what it is called. Any
grammarians out there?)
This is the second mention of 'seeing' in the Torah.
While the first was the Divine Seeing actively,
this mention is passive. That which already is, will be seen.
Relating not to the Divine Seeing, but to something that will be seen by
others who also share this extraordinary capacity to see.
A stage of sorts is being set.
What sort of stage, for whom? We'll see.
-------------
MILA CHADASHA:NEW WORD
HA'YABASHA: THE DRYNESS
---
OTIOT:LETTERS
HEH (H)- The- prefix, definite article.
Kabbalistically, second and fourth letter of Divine Name.
Related to expression and revelation.
When Heh begins a word as a prefix, it serves as an introduction to
something about to be named or expressed.
YUD(Y) Divine Spark-
BEIT (B) Home, Vessel hold creation.
SHIN (SH) Fire
HEH (H)- used here to denote the feminine nature of the root Mila (which is
Y,B,SH)
- as in 'yeled-boy, yalda--with HEH added- is girl.
((Is there a connection between a 'vessel holding fire' and 'dryness'?
Is there any significance to the Yud behind the Beit's back wall, not being
able to enter the vessel?))
----------------------------
RELATED WORDS AND MEANINGS
YABASHA -Feminine (from here on F.) noun-'dry land, mainland'.
The root of this MILA is 'Y,B,SH'.
YaVeSH- with soft bet- is the transitive verb 'to dry, to dry up', (drained
of water)
YaVeSH is the adjective 'dry, dried up'.
YoVeSH is a M. (from here on short form for masculine) noun meaning
'dryness, drought'.
YaBeSHeT is a F. noun meaning 'continent'.
One of the interesting things about Hebrew is the way the same word can have
both masculine and feminine.
forms. Each one representing different aspects of the object. Are there
words that
can't be masculinized or feminized? (Another question for a grammarian )
Samson Raphael Hirsch (19th century) worked very creatively with Hebrew.
Basing himself on similarity in word structures he explains that the
following words are related to our mila.
<Y,B,SH> is related to <G,V(soft bet),SH> -gavash:to fill with stones,
(Transitive Verb)
('geebesh' is to crystalize, consolidate)
(This dry land is a space filled with stone, crystallized as it were.)
Also related to <G,VAV, SH>gush: a clod, a lump, bulk (M. noun)
Also related to <Kaf, V ,SH> kavash-transitive verb- to conquer,
subdue,...to
tread down, press.
--------------
((Interesting to note that the root <Y,B,SH> can be Kabbalistically or
poetically read as "YeSH (the first and third letter) meaning 'There Is' .
BET (middle letter) Home. " Is that not what this dry land offers us?
--------------
BOSH-(Beit,Vav, Shin)-is transitive verb: 'to be ashamed, to be
disappointed'.
As BeeYeSh- (In which the Yud is after the Bet) it means -to put to shame.
Any connection between 'dryness' and shame'?
---------------
MILA CHOZER:REPEATING WORD(S)-(See MILA 38)
VA'YEHEE: And It was
KHEN: So
Second mention.
'Khen' is also the word 'Kan' which means 'Here'.
This next step in the creation is now being placed.
---------------------
CONCEPTUAL MEANING:
Zohar: " 'And let the dry land appear'. This is the Lower HEH."
The Lower HEH in the Divine Name is related to Olam HaAseeya: The World of
Action; the physical realm in which matter exists and is acted upon by other
parts of matter.
Rashbam, an important Medieval commentator:
"(The dry land) refers to the earth which was created on the first day but
which had been neither visible nor dry until the waters were commanded to
assemble." (In Artscroll, p. 51)
Hirsch explains::
"YaVeSH is the diametric opposition of MaYiM-Water. This latter is the
softening, dissolving element. YaVeSh is that which is rigid, compressed,
dry, which offers opposition to
dissolution.With this new contrast the play of change of organic life is
prepared. All
formation of matter occurs in fluid conditions, production as well as
reproduction, all moulding to shape and form struggles to firmness, dryness
and rigidity; matter germinates in fluid, attains form and shape in sold."
(Genesis, p. 14)
--------------
VE'TERAEH HA'YABASHA, VA'YEHEE KHEN
And so, the vessel for our activity is being prepared.
The curtain is drawn open as the waters recede.
Enabling the emergence of HaYaBaSHaH:Dry Land.
YeSh: There is now matter crystallizing into mass;
allowing us a Beit: A Home.
And so concludes Pasook 9.
----------------------------------------------------------------------------
----
LOGISTICS:
Written on Saltspring Island, BC Ferry Boat and Vancouver.
-------------------
Comment from Marsha Fensin on Trope of MAQOM (MILA 42)
(Thanks you for these notes on the Trope:Cantillation Notes.
Kabbalistically each letter also includes four worlds.
In 'ascending order': Otiot:Letters, Tagim:Crowns, Nekudot: Vowel Points,and
Ta'aamim:Cantillation Notes.
Therefore the Trope which is according to our Tradition also channelled by
Moshe Rabbenu is highly signficant. See P. 115, 117, 214 in Kaplan,
Innerspace)
The mila MAQUOM has a munach under it. I looks like a backward L or
square scoop. It is a helping trope which connects to the major pausing
tropes. In fact, it might be called the universal connector much like
the VAV among the otiot. This munach is the exclusive munach for the
trope which follows it, the Katon. Most of the major pausing tropes
have their own munachim with their own, unique melodies. The melody of
the munach under the word MAQUOM is light, airy, with an uplifting
feeling to it, as it leads to the resolving word ECHAD. This light,
lilting melody fits in so well with what is contained within the MAQUOM,
or omnipresent attribute of the Divine, and that is the word Hope. Like
the melody, it is hope that keeps our hearts light, uplifted, airy.
And, Hope is protected within the two MEMS rthat protect it. There is
space in the first open MEM to let hope in and there is a closed MEM
sofit at the end of the word to keep hope from escaping--a beautiful
Mila and corresponding beautiful trope to fit it.
Marsha
MILA YOMIT: THE TORAH, WORD BY WORD
MILA YOMIT 44: (VA'YIQRAH ELOHIM LA'YABASHA ERETZ) OOLE'MIQVEH (HA'MAYIM)
Breishit 1:10
(AND ELOHIM CALLED THE DRY LAND EARTH) AND TO THE GATHERING (OF WATERS)...
----------------
MILA CHOZER: REPEATING WORD (See Mila 26)
VA'YIQRAH: And Called- Third time that the Creator is calling or naming
something in the Creation.
ELOHIM:The Creator-Eleventh of the 32 times the Creator is mentioned is
associated with an act of Creation. .
Each time Elohim is mentioned is creating a different branch of the 32
Branches of the Tree of
Life. (Sefer Yetzira, Kaplan, p.6,29)
Sefer Yetzira explains this act of calling is manifesting the letter TET;
the fifth of the 12 simple letters..
Opening the channel from Chochma:Wisdom to Tifferet:Harmony, the letter TET
is the vessel of Tov:Good (See Mila 23)
-----------------
LA'YABASHA: To the dry land. (Mila 43)
The Lamed added to YaBaSHAH serves as prefix -to.
------------
ERETZ: Earth: (MILA 7)
In "Meditation and Kabbalah", Rabbi Aryeh Kaplan excerpts the work of Rabbi
Moshe Cordoverothe major teacher of Tsfat Kabbalah until Rabbi Isaac Luria
showed up in
town. In Pardes Rimonim he relates each of the ten vowel signs (including no
vowels) with one of the Sefirot.
The Aleph in this word (aleph, reish, tzadik ) is punctated with Segol
(three dots triangle) which relates
to the Sefira of Chesed:Love.
In Mila 7, in the word "HaAretz " aleph is punctuated with a Kametz
(pronounced as Aa-hence
ARETZ) which is the vowel related to Keter:Crown. The unfolding 'descent'
of creation as further
particularization and materialization occur .
Initially Aretz refers to everything below orbit of the moon. The general
name is now focused on specific functions and Eretz refers to that which
was below the firmament-the area reserved for habitation of many life
forms. (Malbim in Artscroll)
The dry land is directed to be our earth.
Aleph, Reish, Tzadik-eretz- is quite identical to the English word -earth.
Mozeson also explains that the word 'area' is also derived from Eretz.
Zohar Chadash explains that while the earth was still submerged beneath the
water, it dried up in anticipation of God's directive. The mention that the
'dry land' should 'appear' implies that dry land already existed but could
not appear until the waters receded. This is one of the reasons the earth is
named Eretz (from the root <resh, tzadik> ratz- to run, to rush) because it
rushed to do the will of
the Creator in anticipation of the Divine word. (Artscroll, p. 51)
This mass of dry land is the place where we can 'ratz:run' (root of race)
around. The ratz race is sometimes too fast and too intense.
--------------------------------
MILA CHADASHAH: NEW WORD
OO'LEMIQVEH- AND TO THE GATHERING
OTIOT:LETTERS
VOV (V)-punctuated with shurek-pronounced- ooo. Letter of connection
denoting-'and'
LAMED (L)- as prefix-to-
MEM(M)-water
QUF (Q)-redemption
VAV-(V)-connection.
HEH (H)-expression
Notice again, for the third time our Mila is a word with 'Q, V' root-Mila
40: yiqavuu- and Mila 42;maqom.
The lines of creation are continuing to extend as the creation is further
differentiated.
------------
RELATED WORDS AND MEANINGS
MiQVeH is a M. noun meaning 'collection (confluence) of water, reservoir,
pool'. MiQVah is the F. form of the same word.
It is the word used for the ritual bath.
Here it is related to the Kav:Line of water. Formed from 'QaVeH:to collect,
to gather with prefix Mi.
It is describing a vessel that contains the gathered water.
----------
Interestingly the same word 'MiQVeH' is a M. noun meaning 'hope, source of
trust'.
From verb 'QaVaH:to hope'.
----------
Mozeson suggests that the English word 'aqua' is related to 'MiQVeH.
----------
MILA CHOZER:REPEATING WORD
HA'MAYIM: Of the waters. (Mila 17)
--------------
CONCEPTUAL MEANING
MiQVeH is of course the ritual bath which is used primarily to complete the
transition between menstruation and sexual relations, and to mark the
completion of conversion and before entering the Beit HaMikdash:Temple
Mount. Many Hassidic and Kabbalistic Jews use a miqveh daily or weekly.
It can be a natural body of water or a human created vessel that collects
natural water.
"The function of water, as the medium of transition and renewal is the
secret of the MiQVeH in Jewish Law.
...a kosher MiQVeH of gathered rainwater contains at least forty seahs
(liquid unit) of water." (Ginsburg, p.202)
"Water represents the basic concept of change, and therefore of renewal and
purification, both physical and spiritual...When a person immerses
themselves in such a body of water, they are nullifying themselves and
breaking down their ego in order to achieve rebirth and spiritual
purification....One of the reasons why the waters of a spring or river can
purify is because they exist in a completely natural state. As long as they
remain connected to this natural state, not being drawn through anything
that can become unclean, they have the power to purify anybody who enters
them...The main reason why the waters of a MiQVeH can purify is because they
may not be channeled there by any means that involves human intervention. In
this way they are still linked to their natural state and hence to their
source in the Garden of Eden. We learn from this that, in order to purify
ourselves, we must first re-establish our link with the Garden of Eden"
(Kaplan, Inner Space, p.222, 144))
"In many ways the MiQVeH represents the womb. When a person immerses, it is
as if they had momentarily returned to the womb...In a deeper sense, the
MiQVeH represents the water of Eden. (Kaplan, Made In Heaven, p. 78-79.)
Tradition teaches that before the Torah was given at Sinai, all the children
of Israel immersed in the miqveh-oasis.
The Mishna Yoma (dealing with Yom Kippur) concludes with the following
statement:
"The MiQVeH of Israel is YHVH" (Jeremiah 17:12) As the MiQVeh purifies the
impure, so too does the Holy Blessed One purify Israel.
------------
VA'YIQRAH ELOHIM LA'YABASHA ERETZ
OOLE'MIQVEH HAMAYIM
The Divine One as an act of love continues to Create the vessel that
supports our lives and provides us with the extraordinary capacity to purify
and rectify as we journey back to Gan Eden:The Garden Of Delight.
May we be blessed to complete this in our lifetime.
Itzchak
MILA YOMIT 45: (QARA) YAMYM (VA'YAHR ELOHIM KEE TOV):
Sof Pasook. Concluding Breishit 1:10
--------
(CALLED) SEAS (AND SAW ELOHIM THAT IT WAS GOOD)
--------
MILA CHOZER:REPEATING WORD (MILA 26)
-------
QARA- 'Called' or 'Named'
-verb, past tense
-Fifth 'Naming By The Divine Namer:Yom, Layla, Shamayim, Eretz
and now the Miqveh HaMayim:
the waters collected to one place together is to be Called to
its essence, its purpose Named.
----------------
MILA YOMIT:- YAMYM :SEAS
-----------
OTIOT: LETTERS
YUD (Y)-Divine Spark
MEM(M)-Water,
YUD(Y)-Divine Spark
MEM (M)-Water,
-----
Yud, MeM, Yud, Mem...
The repeating pattern is 'interesting'.
------
MEANING, RELATED AND CONTAINED WORDS:
YAMYM- is a masculine noun meaning "Seas".
It is the plural form of YaM- 'sea, ocean, lake, large basin'
Earlier we have been introduced to <Mem, Yud, Mem>MaYiM:Water (MILA 17).
Which can also be read as MeeYaM: From the sea.
Now the MaYiM have been placed in its vessel.
A YUD is now in front of the MEM and YAMYM;the seas are named.
The seas are by definition an expansion of water
where individual drops join together as one and flow into many places.
Vivified by the YUD that moves all life.
Ramban explains that the collected waters are like: YaM MaYiM: An ocean of
water.
The MeM of YaM and the first MeM of MaYiM flow together and were Named:
YAMYM.
How amazingly these names carry the miracle of water.
Water is from the sea and the sea is an ocean of water.
(Pretty amazing Namer if you ask me.)
Can be read as "YaM, YaM":Sea, Sea.
YaMYM is 'Yam-<Yud, MEM> or YaM-YM:'sea pluralized'-the seas.
Rashi's comment is perhaps relevant here.
"Called it Seas! But does it not form one great sea? The Torah speaks of
'seas' because the taste of fish which come up from the great sea at Acco it
not the same as the taste of fish which come up in Aspamia.
(another coastal location).
"And also there is no one ocean that encircles the earth." (Ibn Ezra)
----------
Related to YOM: Day.(MILA 27). A day is an ocean of particles of time we
call seconds.
Each day contained within days.
YAMYM thus is also the plural form of 'day'.
As we read in Aseret HaDibrot: The Ten Speakings at Sinai:
"Six YAMYM:Days you shall labor". (Exodus 20:8)
------------
Backwards
MeeYud MeeYud :From the Divine, From the Ten
From the tiniest 'seed' the complete vessel
is formed.
MeY MeY: Waters of Waters of.
Also read MI MI-From Who?
------------
CONCEPTUAL MEANING
As we near the end of our verse, let us return to our spot on the Scroll.
In the preceding verse, Elohim Directed the waters 'down' to one place and
thus causing the emergence of dry land.
"God appointed the firm terrestial body that emerged from the waters to be
EReTZ:Earth, the real earth, in which, through which, and on which, all
territorial creations are to find their existence.
Water, liquid is only the necessary preparatory condition for them.
"But to the gathering of the water God called out : 'Seas!'
Do not remain one gathering of the waters, but break into the dry land and
gather yourself ito various beds to form separate seas. This dividing of the
land by the incursion of the ocean into separate countries effected a yet
further diversity in the multiformity of the territorial creations, and
became the foundation of all the development of nations." (Hirsch. p.15)
------------
As the Psalmist sings:
"To YHVH is the earth and all that is in it.
For the Creator established it on YAMYM: Seas;
and still establishes it on streams." (Psalm 24:2)
------------------------
MILOT CHOZROT: REPEATING WORDS (MILOT 21, 22, 23)
VA'YAHR- And Saw -second mention of seven
ELOHIM-The Creator- 12th mention of 32
KEE-That (Spelled <kaf,yud>, can be read 'keYUD':that the YUD...) it is
TOV- Good.
This is the second sighting of seven that is described. Sefer Yetzira
explains that Va"Yahr ELOHIM is mentioned seven times in the creation. Each
time corresponds to one of the seven double letters, which in turn
correspond to the seven days of the week.
First the Creator saw that the light was good.
Bet:The Home is the letter of the first day.
This second utterance is the emergence of the Gimel. The letter of the
second day.
Gimel amazingly has not yet appeared in the scroll.
It is rooted in the verb "lee'gmol' :to wean, to allow independence to."
It is the numerical of 3 and the Ari's Tree of Life places it as the channel
from Bina to Gevurah:
(More on Gimel when it appears in a Mila. )
"God saw that this division was good...that it was in accordance with the
Divine plan for the world...
This 'Seeing Good' bring the first division between the waters above and
waters below to a conclusion.
That this great cycle and exchange-as we wonderingly see it today still
working with its pristine power-that the ocean surrounds the earth, all
water rushes to the sea, rises from the ocean to the clouds above and then
pours down again, after it has watered the earth hurries back again to the
sea from springs, brooks, streams and river, to start the cycle again, and
equally so the sea and land in a constant succession of interchange."
(Hirsch, p. 15)
------------------
And so we complete Pasook:Verse 10
"VA'YIQRAH ELOHIM LE'YABASHA ERETZ
OOLE'MIQVEH HA'MAYIM QARA YAMYM
VA'YAHR ELOHIM KEE TOV."
-------------
How perfect that this Shabbat we sing
Shirat HaYam-In which we learn that all miracles are possible,
espescially when we have our backs to the wall.
And suddenly..."OoVnei Yisrael Halchoo Be Yabasha Be Toch Ha'Yam:
And the children of Israel walked in the dry land in the sea."
May we be blessed to experience fully the Tov of Life.
Shabbat Shalom
Itzchak
-------------------------------------------------------------
Logistics:
The syncronicity continues.
Sunday night ( a special moon time) is TuBeShvat-the Fifteenth of
Shvat:Aquarius in which we celebrate the beginning of the rebirth of trees
who have lost their fruit and their leaves this winter. The sap under the
ground is beginning to rise again and new fruit will blossom. On this day,
the Kabbalists teach us to celebrate and focus on the rebirth of the Tree of
Life.
If you have a chance feel free to see Verse 11 and why I see its
syncronicity to Tu'BeShvat.
MILA YOMIT: THE TORAH, WORD BY WORD
"May the Torah shared and learned through Mila Yomit serve as a
Bracha:Blessing and Tefilla:Prayer for a Refuah Shleima:Complete Healing
for all those on the Mila Yomit Healing List and all beings who need a
healing. We ask anyone reading this to feel free to take at least a short
moment of prayer for these people".
-----------------------------------------------------
MILA YOMIT 46: (VA'YOMER ELOHIM) TADSHEH (HA'ARETZ) DESHEH
Breishit 1:11
(AND THE CREATOR SAID) LET (THE EARTH) SPROUT VEGETATION.
--------
MILOT CHOZROT: REPEATING WORDS (Mila Yomit 18)
'VA'YOMER : And Said
Fourth reference of ten to speaking in the creation
ELOHIM: The Creator
Thirteenth reference of 32 to Divine in the creation.
As Sefer Yetzira explains each mention of the Divine "Said" in the creation
relates to a further unfolding of the Ten Sephirot of the Tree of Life. This
utterance corresponds to the 'creation' of the sefirah: Gevurah: Strength.
Gevurah is the other side of Chesed:Love and represents the capacity to hold
emotion in rather than pour it out. Steinsaltz summarizes it as the
qualities of "restraint and concentration, control as well as fear and awe."
(Thirteen Petalled Rose, p. 39).
-----------
MILA CHADASHAH: NEW WORD
TADSHEH : LET SPROUT
TAV (T)- Seal -here serving as prefix to verb connoting imperative.
DALET (D)-Door
SHIN (SH)-Fire
ALEPH (A)-The One
-----------
RELATED WORDS AND MEANINGS
The root transitive verb is 'DaSHA (D>SH>A)) which means 'to sprout, to
shoot, to grow'.
Our Mila is a 'hiphil' form of the verb giving it the meaning 'to cause to
sprout, cause to grow'.
DESHEH (D>SH.A) is a M. noun meaning 'green grass, first greens, herbiage'.
This noun follows the verb in this pasook:verse and is included as part of
the same Mila.
(As in 'to love love'. )
DeeSHAH (D>SH>A>HEH) is the F. noun- meaning 'lawn,grass field'.
DaSHOO (D>SH>VAV>A) is an adjective meanig 'covered with grass'
DaSH (D>SH) is a form of a verb meaning 'to tread, to trample'
DeSHeN (D>SH>NUN) is a M. noun meaning 'fatness, fat land'.
-------------------
MILA CHOZERET:REPEATING WORD (MILA YOMIT 7)
HA'ARETZ- the earth (or 'land')
--------------
CONCEPTUAL MEANING:
The Ramban explains that the Creator Decreed that the earth would have the
capacity to sprout and birth
vegetation.
Rashi: Let the earth be filled and covered with a garment of different
grasses...DESHEH is that which forms the covering of the ground when it is
covered with herbiage.
The commentators have varying understandings of DESHEH's specific
connotation.
Rambam explains it refers to a young plant. Sforno suggests that ir refers
to vegetation fit for animals.
Hirsch explains that it designates plant life in general, "forced up from
within the earth, and the lower stage of
crytogamia (e.g. ferns, mosses, algae, lichens and fungi) which have no
stamens and pistils...
With this verse, we enter the sphere of organic life. We are shown DeSHEH,
the plant world sprouting from the earth.
The Zohar provides the larger context for this 'moment' of Gevurah creation.
"Let the earth put forth grass...":
At this behest the 'earth' put forth a host through those waters which were
gathered together in one place and flowed mysteriously through it, so that
there issued in it hidden celestial beings and sacred existences which are
upheld and sustained and constantly renewed by the faithful among humankind
through the worship they offer to their Creator...(earth) produces each day
what is here called 'grass' by which is meant those angleic beings whose
existence is ephemeral, and who were created on the second day as destined
food..."
---------------------------------------------------------
And so the second half of the third day begins:
VA'YOMER ELOHIM TADSHEH HA'ARETZ DESHEH:
And the Creator Directed the earth, the land, to sustain those who will
dwell on it with life giving sustenance.
----------------------
Written on the seventeenth of Shvat,
as we enter the time of the sprouting forth of the Tree of Life.
On TuBeShvat we affirmed the moment once again in which the barren and dry
begins its cycle of revitalization.
May the first sproutings of our new season
be a blessing as we pray for the full fruition of the Tree of Life in our
lifetime.
Itzchak
--------------------
Thanks you to Miri Fleming for this clarification and teaching:
"Regarding the question can a word not be feminine and masculine?
Absolutely. TORA (F), SHULCHAN (M) SEFER. Only living creatures can have
both : KELEV (DOG) KALBA (DOGA. . .). What is possible is to create words
from the same one shoresh (root) that some might be F and some M.
Yabasha (F(continent or dry land); Yovesh(M)(drought, dryness)."
MILA YOMIT: THE TORAH, WORD BY WORD
"May the Torah shared and learned through Mila Yomit serve as a
Bracha:Blessing and Tefilla:Prayer for a Refuah Shleima:Complete Healing
for all those on the Mila Yomit Healing List and all beings who need a
healing. We ask anyone reading this to feel free to offer a short
prayer for these people".
-----------
MILA YOMIT 47: ESEV
Breishit 1:11
PLANTS
-------
OTIOT:LETTERS
AYIN (E)- eye, multiplicity
SHIN(S)-flame
VET (V)-soft bet-home
------------------
MEANING AND RELATED WORD:
ESEV is a M.noun meaning grass, herb, weed,
EeSeV is a transitive verb meaning 'to weed out'
ESBonai (<e,s,bet,vav, nun, aleph, yud) is a M. noun meaning herbalist.
------
Hirsch connects it to 'azav' (ayin, zayin, bet) which means 'to let go
place, place on its own.'
------------
CONCEPTUAL MEANING
The commentators discuss the specific meaning of ESEV:
Rashi explains that the preceding mila, 'desheh' is a specific term for
vegetation, while each particular species is called ESEV. He also it
explains it refers to those plants which have a seed within them and can be
seeded and grow elsewhere.
Rambam explains ESEV as mature plants, while 'desheh' is a young one.
Sforno suggest that herbage eaten by humans is ESEV, vegetation for animals
is 'desheh'.
Samson Raphael Hirsch explains that ESEV refers to more independent
herbaceous plants which are not perennial.
The Zohar offers this perspective.
"As the Psalmist sings (Psalm 104): "(the Creator causes) ESEV L'Avodat
HaAdam: plants for the service of man", indicating by ESEV the angelic
orders named Ofanim (wheels), Hayyot (animal-shaped) and Cherubim,
all of whom are upheld, sustained and confirmed whenever mortal beings come
to worship their Creator with offerings and prayers, in which cosists the
'service of man', and as they are reinforced by virtue of that service
of man, there springs up food and susteance for the world, as it is written
(in the continuation of verse above)
'to bring forth bread out of the earth'...all this has for its purpose...to
provide by virtue of the service offered to their Creator by human beings,
food and sustenance out of the earth for this world, so that the heavenly
blessings should descend on humankind."
The Zohar contains other statements about wondrous capacities of this realm:
"There is not an ESEV on the earth that does not made with great wisdom and
has great power.
...There is not even a small ESEV on earth that does not relate to a
supernal power above, and all that is done with one of them is through its
power above...Every ESEV is supervised by powerful governors above and each
one contains a secret of what is above." (Shades of homeopathy).
-------------------------
ESEV:
The Creator continues to direct the earth to grow various life forms which
can give life to other life forms.
------
Talmud Eruvin 54A:
"Humans are like the ESVEY HaSadeh: Plants of the field; some blossom and
others wither.
May we be of the ones that blossom.
Itzchak
----------------------------------------------------------------------------
---------------------------------------
Thank you to participants for the following comments:
---------
Some thought on additional words related to "desheh":
1. deshen also means fertilizer
2. In Israel it's common for folks to wish each other "dash", an acronym
for drishat shalom, or greetings of peace. Although admittedly it's an
acronym, and therefore unrelated in its original shoresh to "desheh",
"dash" is used so frequently it's pretty much accepted as a word. It seems
to carry the same spirit as "tadsheh ha'aretz desheh": grow green grass,
spread peace.
------------------------------
Finally unearthed the reference I wanted to send you. It's a short note by
David Gelernter, from Sh'ma, 25/483, 12-9-94:
"But the Rambam says a fascinating thing in the introduction to his Torah
commentary (other Kabbalists say the same); that the entire Torah consists
of names of God. In other words, you can read the text (possibly
rearranging the word breaks here and there) as a succession of synonyms for
or descriptions of God.
"Now the obvious objection is: having done so, you wipe our the Torah's
_meaning_. But the Rambam would respond: that is exactly the point. You
think you understand the Torah? Any meaning you extract is wrong. My
re-interpretation strips the text of meaning and leaves you with the mere
Hebrew letters, the mere physical symbols. The essence of Judaism is there.
Things cannot be wrong. They are just things. Get from them what you can,
without deluding your self that you understand."
MILA YOMIT: THE TORAH, WORD BY WORD
"May the Torah shared and learned through Mila Yomit serve as a
Bracha:Blessing and Tefilla:Prayer for a Refuah Shleima:Complete Healing
for all those on the Mila Yomit Healing List and all beings who need a
healing. We ask anyone reading this to feel free to offer a short
prayer for these people".
----------------------------
MILA YOMIT 48: MAZREEYAA ZERAA
Breishit 1:11
SEEDING SEED
-----------------
OTIOT:LETTERS
MEM (M) -womb
ZAYIN (Z)- first appearance in Torah! (see Mila 26)
-third of 12 elemental or simple letters
-Sefer Yetzira explains it controls motion, corresponds to
the month of Sivan, constellationof
Gemini, and relates to the left food.
-it is formed as a vav with a two sided head (Gemini twin)
and resembles an axe, weapon or tool.
-it means weapon (zayin) or sustenance (zan-'hazan et
hakol-the one who feeds all)
-its numerical value is seven
-in the Tree of Life, it is the channel from Chachma to
Gevurah
REISH (R)-head
YOD (Y)-Divine Spark
AYIN (AA)-eye, multiplicity
The root word ZERAA (Z,R,AA) immediately follows this Mila. We have a verb
form followed by the noun.
And so the translation -Seeding Seed
-----------------------------------
RELATED WORDS AND MEANINGS
ZERAA is a M. noun meaning 'seed, corn, sperm, offspring, posterity'
ZaRAA is a transitive verb- 'to sow, to seed, to scatter
-------------
ZROAA (Z,R,VAV, AA) is 'arm, forearm'-God's 'zroaa netuya-strong arm'
ZaROOAA (spelled as above)- is adjective-'scattered, sown'- Or Zarooa
LeTzadik-the light is sown for the righteous.
-----------
Interesting to look at a number of verb which begin with Zayin, Resh:
ZaRaH-followed by Heh- to scatter, disperse, winnow
ZaRaZ-followed by Zayin is to move quickly, hurry
ZaRaCH-followed by Chet-to shine, to glow, to rise (sunrise)
ZaRaM- followed by Mem- to flow, pour down
ZaRaK-followed by Kuf- to throw, to sprinkle
The commonality seems to be some sort of action that 'flows outwardly'.
Hirsch makes similar connections.
The two letter word ZaR means 'strange', foreign'. This can perhaps connote
the capacity for something to be separated from something else.
-------------------
CONCEPTUAL MEANING
Rashi explains the Creator's wisdom in directing plants to give off seed
which can then be used by humans to grow more plants somewhere else.
:
ZERAA is the wondrous capacity for the seed of life to be condensed in a
small form that then is somehow sent out and creates more life. Creation by
design, so that life will stream forth, carrying the seed of creation
as the inexorable pulsation of life bursts forth.
Independence is being seeded as life begins to emanate into a variety of
forms. It is important to rememer that the context of this verse is the
manifestation of Gevura. Gevurah is on the left pillar of the Tree whichis
the energy of containment, boundaries and differentiation.
All life programmed to send seed out and thus continue life.
Is not our life force-our sexuality- a vehicle to ensure this continuity?
The Bahir's discussion is significant.
"The seventh is from the East (MiZRaCH- literally 'mee-zerach' from the
rising (sun)).
And from there comes the ZaRAAM: Seed of Israel.The spinal cord originates
in man's brain and extends to the sexual organ, where the seed is. It is
therefore written (Isaiah 43:5) "From the east, I will bring you seed, and
from the west I will gather you." When Israel is good, then this is the
place from which I will bring your seed, and new seed will be granted to
you. "
------------------
MAZREEA ZERAA-
Seeding Seed.
Kabbala teaches that our souls are the seed of Divine Consciousness in this
world.
Rav Kook teaches in a piece called HaZik HaPnimi: The Inner Spark:
"The uniqueness of the inner soul, in its own authenticity, is the highest
expression of ZERAA: the seed of Divine Light. Or ZaROOAA Le Tzadik: The
light planted for the righteous, from which will bud and blossom the fruit
of the tree of life." (Orot HaKodesh, 1:175).
Maiy we all be MaZreeaa Zeraa of this light.
Itzchak
------------------------------------------------------
Logistics:
Written on Shvat 18.
Mazel Tov and many blessings to the Fern Feldman and Scott Zankman, dear
friends and fellow Torah
travellers on the birth of their son. Mazreeaa Zeraa in action.
MILA YOMIT: THE TORAH, WORD BY WORD
"May the Torah shared and learned through Mila Yomit serve as a
Bracha:Blessing and Tefilla:Prayer for a Refuah Shleima:Complete Healing
for all those on the Mila Yomit Healing List and all beings who need a
healing. We ask anyone reading this to feel free to offer a short
prayer for these people".
----------------------------
MILA YOMIT 49: ETZ
Breishit 1:11
TREE
--------------
OTIOT:LETTERS
AYIN (E)-eye, vision-vowalized with 'tzere'-hence translitterated as 'e'
rather than 'aa'.
TZADI (TZ)-hunting
--------------
RELATED WORDS AND MEANINGS
ETZ is a M. noun meaning 'tree, wood, timber'
ETZAH(E,TZ, Heh) is a transitive verb- 'to lignify, convert into wood, make
wooden, frame in wood'
((ESEV- plants and herbs- also begins with AYIN. The TZADIK at the end of
this word is formed with a line that reaches down, perhaps resembling the
roots of a tree that go deeper than plants and herbs.))
Ayin, Tzadik plus one other letter is at the root of many words, but I don't
see a connection between these and ETZ. (See dictionary for examples)
--------------------------------------------------
CONCEPTUAL MEANING
ETZ introduced here as a continuation of that which sprouts from the earth.
Trees of various sorts play a major role in the ongoing Torah narrative as
we shall see.
----------------
MILA YOMIT SOD
Rabbi Itzchak Ginsburg explains some of the Kabbalistic perspective on ETZ:
"The word ETZ:tree, created on the third day, equals TZELEM (TZ, Lamed,
Mem), the 'Divine Image' in which man was created on the sixth day.
'For the human is ETZ:The Tree of the field.'
In Kabbalah the third day, tiferet (beauty) is the origin of the sixth
day, yesod (foundation). Tiferet and yesod totally integrate in the secret
of the 'middle line' (or column)
.-'the body and the brit are considered one'.
Bahir:The Blessed Holy One has a single Tree.
Aryeh Kaplan commentary: The Tree is the array of Sefirot, connected by the
thirty two paths.
The Bahir continues with a discussion on trees and their context:
"A sovereign wanted to build a palace among great cliffs. He mined into the
bedrock and uncovered a great spring of living water. He then said, 'Since I
have flowing water, I will plant a garden. Then I will delight in it, and so
will all the world...A king planted trees in his garden. It may rain and
water them, and the ground may be wet and provide them with moisture, but
still he must water them from the spring."
---------
ETZ: TREE
The garden for our collective delight is unfolding. Trees are so fundamental
to all aspects of our existence.
God's gifts to us.
As we complete our first week since the rebirth of ETZ HACHAYIM:THE TREE OF
LIFE on TuBeShvat
may this Shabbat be a taste of that Tree.
Shabbat Shalom
Itzchak
------------------------------------
Logistics:
Written on Erev Shabbat Yitro, Shevat 19, 5759 in Vancouver.
Next week, MILA YOMIT is going on the road. I have been invited to a unique
retreat sponsored by CLAL an extraordinary Jewish organization founded by
Rabbi Yitz Greenberg, Elie Wiesel and others. Once a year they hold a
rabbinic retreat and invite a small group of rabbis from all the
denominations to explore the revitalization and healing of Jewish spiritual
and communal life.
The retreat is in Newport, Rhode Island. And sponsored by the Bronfmans.
(The booze should be good).
I hope to be able to write at least a few MILOT from there, hopefully with
some input from some of the 20 or so rabbis gathered there.
MILA YOMIT: THE TORAH, WORD BY WORD
"May the Torah shared and learned through Mila Yomit serve as a
Bracha:Blessing and Tefilla:Prayer for a Refuah Shleima:Complete Healing
for all those on the Mila Yomit Healing List and all beings who need a
healing. We ask anyone reading this to feel free to offer a short
prayer for these people".
----------------------------
MILA YOMIT 50: PRI
Breishit 1:11
FRUIT
-------------------
OTIOT:LETTERS
PEH (P)-mouth,here
REISH(R)-head,
YUD (I)-Divine Spark
(The spark of Life that we ingest, product of Divine Mind(?))
------
RELATED WORDS AND MEANINGS
PRI is a M. noun meaning 'fruit, product, offspring; profit, gain'
PRIA (P,R,I,HEH) is F. noun meaning 'fruitfulness'
PIRION (P,R,I,VAV,NUN) is a M. noun meaning fertility
PaRA-(P,R,HEH) is 'to grow, increase, be fruitful'
Hirsch relates it to 'PeRaCH' (P,R, CH):' blossom, flower, to break through'
---------------
The english word Fruit can be seen as derived from PRI.
Mozeson also explains that the English word 'berry' is derived from PRI as
is the word 'prepare'.
------------------
CONCEPTUAL MEANING:
The unfolding of life and the preparation for its 'independent' surival and
continuous re-creation is now taken to another level. Samson Raphael Hirsch
describes PRI as " the highest perfection of the liberated plant-seed. In
all these phenomena we see the plant developing to an every-increasing
degree of freedom."
The Zohar explains that our verse is describing the process in which the
'higher waters' are connecting to the 'lower waters' in order to create
fruits. Their source is in the 'higher waters' and the lower waters call to
them asking to receive these and to bring them out onto the earth, as the
female is seeded by the male and brings forth fruit from this seed.
It also explains that 'fruit' is an allusion to states of consciousness in
which we are seeded with Divine Insight and bring forth the fruits of this
seeding into our world.
Rashi quotes an important Midrash explaining that "ETZ PRI" (MILA 49 & 50 )
implies that the flavor of the tree (bark, etc.) was to be like the fruit,
but that the consequences of PRI ETZ :Fruit of the Tree of Knowledge of Good
and Evil effected that.
Rav Kook explains further:
"At the inception of creation it was intended that the tree have the same
taste as the fruit (Genesis Rabbah 5:9). All the supportive actions that
sustain any general worthwhile spiritual goal should by right be experienced
in the soul with the same feeling of elation and delight as the goal itself
is experienced when we envision it. But earthly existence, the instability
of life, the weariness of the spirit when confined in a corporate frame,
brought it about that only the fruition of the final step, which embodies
the primary ideal, is experienced in its pleasure and splendor. The trees
that bear the fruit, with all their necessity for the growth of the fruit
have, however, become coarse matter and have lost their taste...But every
defect is destined to be mended. Thus we are assured that the day will come
when creation will return to its original state, when the taste of the tree
will be the same as the taste of the fruit." (Orot HaTshuva; 6:7)
-------------
PRI: Fruit, Divine Gifts.
Talmud Shabbat 127a:
"These are the things that a human enjoys 'peroteyhem:their fruits' in this
world and whose principal remains intact for the world to come: honoring
mother and father, acts of kindness, early attendance at the house of study
morning and evening, hospitality to guests, visiting the sick, providing for
a bride and groom, escorting the dead, absorption in prayer, bring peace
between people and lovers- and the study of Torah is equivalent to them
all."
May our Torah study be fruitful.
Itzchak
MILA YOMIT: THE TORAH, WORD BY WORD
"May the Torah shared and learned through Mila Yomit serve as a
Bracha:Blessing and Tefilla:Prayer for a Refuah Shleima:Complete Healing
for all those on the Mila Yomit Healing List and all beings who need a
healing. We ask anyone reading this to feel free to offer a short
prayer for these people".
----------------------------
MILA YOMIT 51: (OSEH PRI) LE'MINO
Breishit 1:11
(FORMING FRUIT) FOR ITS SPECIES
------
MILOT CHOZROT: REPEATING WORDS
OSEH-(Ayin, Shin, Heh) Forming (See Mila 34)
-Present tense of ASAH- doing, forming, creating
PRI-(Peh,Reish, Yud)-Fruit ( Mila 50)
--------
MILA CHADASHA-NEW WORD
LE'MINO- FOR ITS SPECIES
-----
OTIOT:LETTERS
LAMED (L) - Learning, serving here as preposition meaning 'to, unto, for,
according to, belonging to'
MEM (M)- Water,
YUD (I)- Divine Spark
NUN (N)- Fish, Kingdom
VAV (V)- Connection, here serving to denote possessive-'its'.
------
RELATED WORDS AND MEANINGS
MIN is the root word. It is a M. noun meaning 'species, kind, sort ,class;
gender, sex'
MIyeN (M,I,N) is the transitive verb form 'classify, sort, categorize.
Le'MaIeN (first four letters of our Mila) is 'to classify,sort, categorize'.
-------
MIN is also a post Biblical Hebrew word meaning 'sectarian, heretic'.
Someone who creates their own separate category. Heresy is thus 'minut'
(M,I,N, Vav, Tav).
------
MINI (Mem, Yud, Nun, Yud) is 'sexual'
------
A collateral form of the root MIN is MON (mem, vav, nun).
This forms the word 'moneh (mon+heh)- to enumerate. (perhaps source of
'money')
The word "Mono" is a combining form used before a noun to give it the
meaning of 'one alone, single'.
As in 'mono-gamy', 'mono-poly', 'mono-lithic', 'mono-logue',etc.
------
Hirsch relates the word 'Tmuna' (tav, mem, vav, nun, heh)- 'picture' to this
root. (more on this below).
----------
Mozeson relates the English word 'manner' to this.
He terms the archaic usage of 'manner' was 'kind' or 'sort'.
His thesis is that certain w rabbords were transferred from the original
Hebrew to the Indo-
European languages through a reversal of the roots. An illustration of this
is
that the word 'NAME' is related to specie classification. He relates this to
our Mila by explaining that
the M,N root was reversed to N,M. Another way of looking at this is that the
word 'name' is related to the Mila 'MIN' read right to left (as in English)
rather than left to right (as in Hebrew).
-----------
CONCEPTUAL MEANING
Samson Raphael Hirsch:
"In the phenomena of creation, we see the plant developing to an ever
increasing degree of freedom.
But it is a freedom without option. Within definitely fixed limits and
according to a definitely prescribed form, all its substance and all its
forces working so clearly throughout the great variety of plant life, which
rules with such mighty infallible power in the tiniest seedling and finest
fibre as much as in the giant trees reaching toward the skies, and only
allows it to develop with the greatest freedom within the bounds set for it,
this law of God which
every blade of grass proclaims as loudly as the tallest cedar is called
"LE'MINO" -of its species.
MIN is the complex of characteristics by which one group of beings keeps
itself separate from others in such a manner that, left to itself, it does
not unite with them. This separation of species is expressed by 'temuna',
the form of the species. 'Temuna' is not the individual shape or appearance
that separates one individual of a species from another of the same species
for that we have other names (tavnit, to'aar). 'Temuna' is the form of the
species in which the essential characteristic of the species is presented
which is common to all members of that species...Each (species) keeps its
reproductive powers solely -LEMINO- to its species..Left to itself, every
organic germ belongs even today as exclusively to its species as its very
first original ancestor did, on whom, for itself and all its descendants,
the Creator pronounced 'LEMINO'...God needs the blades of grass and the
cedar trees, the ears of corn and the grapes of the vine in God's houselhold
of this world, and gives each one its law, in the faithful fulfillment of
which, each one joyfully lives its appointed life not worrying why it is a
blade of grass and not a cedar tree, why corn and not vine, leaving the plan
of the world to God, happily and faithfully making its contribution to the
whole."
--------------
OSEH PRI LE'MINO:
The vegetative realm is thus directed to reproduce itself, independently
each creating their continuity and thus enabling the ongoing flow of life.
Tractate Chulin 60a:
"When the Divine told the trees -LEMINO-...each one emerged on its own path
and the 'Angel' of the world
opened in song, "May the glory of YHVH endure forever, let YHVH rejoice in
God's creation". (Psalms 104:31)
Our tradition teaches
"When Adar enters, we increase joy.'
May we all increase our joy in this extaordinary miracle of diverse life
that we have been gifted with.
Chodesh Adar Tov
A good month of Adar.
Itzchak
"May the Torah shared and learned through Mila Yomit serve as a
Bracha:Blessing and Tefilla:Prayer for a Refuah Shleima:Complete Healing
for all those on the Mila Yomit Healing List and all beings who need a
healing. We ask anyone reading this to feel free to offer a short
prayer for these people".
----------------------------
MILA YOMIT 52:
(ASHER ZAARO) VO (AAL HA'ARETZ, VA'YEHEE KHEN):
(WHOSE SEED IS ) IN IT (ON THE EARTH, AND IT WAS SO):
Breishit 1: 11 (conclusion)
---------------
MILOT CHOZROT:REPEATING WORDS
ASHER:Whose (Mila 35)
ZAARO: Seed (Mila 48) - the VAV at the end of ZERAA (zayin,reish, ayin)
makes it possessive-'his' referring back to the Pri:Fruit
------------
MILA YOMIT:
VO: IN IT
-------
OTIOT:LETTERS
VET (B)-soft bet- house
VAV (V)-connection
------
VO, usually pronounced with hard 'bet' as BO, is a third person, masculine
form of the preposition 'Beh'.
The letter Bet as a preposition means 'in,at, within,into, with; by through,
etc.' The Vav makes it mean 'in it, in him, therein'.
-----
The Beit is a vessel. The Vav is a ray formed by the Yud as its unfolds into
existence.
The six directions of the physical world emerged as the Vav extended filling
our Beit with material life.
Vav, the sixth ot-letter or signpost, first appears at the beginning of the
sixth word of the Torah.
Shamayim VE'Aretz. Connecting Heaven AND Earth. Its numerical value is 6
and we are placed in
three dimensional space which is composed of six 'extremities';right
,left,front, back, up, and down.
And thus our material world was created in six days.
--------------
CONCEPTUAL MEANING:
Here was are in the third day and the Divine Mind creates the capacity for a
vessel to hold within it life
that reflects itself, is in it, and yet like the open side of the Bet
emerge from it to live independently of its home.
Appropriate that on the third day, the waters and the vegetation are
created. Through the process of
nurturing waters growing Desheh: Fields, Esev:Vegetation , Etz Pri:Fruit
Trees, all of whom are characterized as containing Zeraa:Seed within itself.
This seed at one point leaves its home and sprouts creating independent
life.
Gimel-the third letter- means 'lee'gmol-to wean, to bestow' (see Breishit
21:8)
The Divine is bestowing life with the capacity to contain within itself, and
weaning existence so that it can continue on its own unfolding energy, as
the seed leaves its home and goes forth.
Hirsch's comment on this verse is particularly relevant.
"For trees have a double function, to produce fruit for living beings and to
carrry on the specied by the seed hidden in the fruit,and it is just to
obtain fruit according to our desire that Humankind is apt to pay no
attention to considerations for the species. That is why the Torah gives the
warning: although fruit trees serve for your enjoyment, do not forget that
the fruit has a duty also to its own species, that the seed for the
continuation of the species lies in the fruit, do not allow your longing
for the fruit to lead to degenerating the tree for its species." (Hirsch, p.
20)
-------------------
MILOT CHOZROT:REPEATING WORDS
AAL-On (Mila 12)
HA'ARETZ-The Earth (Mila 7)
On this earth, this materialized vessel, in which will-ratzon- directs
life, the Divine Will calls to the dry matter of earth to be watered with
the waters of 'heaven' and then to bring forth myriad forms of vegetative
life.
Each one, each plant, each fruit containing within itself the miracle of its
own being in potential.
And the directive and capacity to send its own seed onto the earth, which
then waters it and births it,
enabling each Min:Species to continue.
HIrsch again:
"AAl Ha'Aretz:...The first tree was produced by the earth, the seed of
future trees is taken away, separated from the earth, matured 'aal ha'aretz,
above the earth, and henceforth the earth itself must receive the seed to
develop and dispense it....This reciprocal receiving and giving is the model
to which the work of the creation led. The whole of life consists of such
change and exchange which such separating and detaching begets. One thing is
directed to the other not only for receving but also for giving. The tree
requires the earth, but the earth also required the tree. Everything
receives only to give and everything given returns again to the giver,
multiplied, improved for fresh dispensing of blessing." (P. 21)
---- ---------------
VA'YEHEE: And It Was (Mila 19)
KHEN: So (Mila 38)
The earth was granted this unique productive powers forever. And this became
kan:here.
-------------------
So we reach the conclusion of verse 11:
VA'YOMER ELOHIM
TADSHEH HA'ARETZ DESHEH
ESEV MAZREEYA ZERAA
ETZ PRI OSEH PRI LE'MINO
ASHER ZAARO VO AAL HA'ARETZ
VA'YEHEE KHEN:
"And the Creator Said:
'Let the earth sprout vegetation,
plants which can seed seed
trees of fruit whch can make fruit of its species
whose seed is in it
on the earth.'
And it was so."
---------------
As the Ramban comments:
"Thus from this potential seed bearing force in the earth, all vegetation
emanated...from this force the grass and trees in the Garden of Eden and in
the world originated. For as the Sages have said: 'On the third day,
Elokim created three things:trees, grass, and the Garden of Eden.'.
--------------
Shabbat is our taste of the Garden of Eden:Delight
May we all wherever we are be blessed this Shabbat Terumah: Shabbat of
Offering
to taste Pri Etz Chayim: The Fruit of the Tree of Life.
And let us remember once again as we return to our inner essence this
Shabbat
that as Rav Kook teaches (and I probably have quoted before)
"The uniqueness of our inner soul in its own authenticity is the highest
expression of the seed of divine light
...from which will bud and blossom the fruit of the tree of life." (Orot
HaKodesh, 1:177)
Shabbat Shalom
Itzchak
MILA YOMIT: THE TORAH, WORD BY WORD
"May the Torah shared and learned through Mila Yomit serve as a
Bracha:Blessing and Tefilla:Prayer for a Refuah Shleima:Complete Healing
for all those on the Mila Yomit Healing List and all beings who need a
healing. We ask anyone reading this to feel free to offer a short
prayer for these people".
----------------------------
MILA YOMIT 53: VA'TOTZEH (HA'ARETZ DESHE ESEV MAZREEAA ZERAA LE'MINEHOO,
VE'ETZ OSEH PRI ASHER ZARO V0, VA:'YAAR ELOHIM KI TOV:)
AND (THE EARTH) SENT FORTH (VEGETATION, PLANTS BEARING THEIR OWN KINDS OF
SEEDS, AND TREES PRODUCING FRUITS CONTAINING THEIR OWN KIND OF SEEDS. GOD
SAW THAT IT WAS GOOD;
Breishit 1: 12 (Entire verse)
-------
MILA CHADASHAH: NEW WORD
VA'TOTZEH : AND SENT FORTH
--------
OTIOT:LETTERS
VAV (V): Connection meaning 'and'
TAV (T): Seal
VAV(V): Connection
TZADIK( TZ)Righteousness
ALEPH (A): Teaching
--------
MEANING AND RELATED WORDS
VA'TOTZEH is a third person, future form of the root verb
YaTZA (yud,tzadik, aleph)-'to go out, emerge: appear.'
Our Mila is a form of the Hiphil conjugation
which changes it from 'to go out' to 'to be taken out;.
And so the literal translation might be: "and the earth took out (of
itself)".
--------
TZEH (Tzadik, Aleph): is another form of this verb and means :'Go out'.
-------
MaTZAh (Mem, Tzadik, Aleph) is a verb root meaning :'to find, to find out,
to discover, reveal.'
-------
MoTZI (Mem, Vav, Tzadik, Yud, Aleph) :that brings out.
-------
MaTZaH (Mem, Tzadik, Heh) is a verb root meaning: 'to squeeze, extract,
express'
-------
TOTZAH (Tav, Vav, Tzadik, Aleph) is a M. noun meaning 'effect'.
TOTZAaH (Tav, Vav, Tzadik, Aleph, Heh) is a F. noun meaning 'result,
outcome; issue'
TOTZaR (Tav, Vav, Tzadik, Reish) is a M. noun meaning 'product'
-------------
CONCEPTUAL MEANING
VA'TOTZEH:And brought forth.
,In Verse 11, the directive is Spoken by the Creator. This verse describes
the directive being actualized.
From the earth comes out that which the earth was directed to produce.
Fulfilling its form, function and destiny.
-----------
Let us continue with this verse, repeating words we have met before.:
MILOT CHOZROT:REPEATING WORDS
HA'ARETZ:The Earth . The subject of the verse. From out of the earth emerges
all these life forms.
Interesting to notice that the letter Tzadik- which is
at the heart of this Mila has appeared before only in the Milot 'Aretz:Earth
and Etz:Tree. These are all materializations of theDivine Will.
((SOD:'SECRET : We learnt earlier that the Tzadik is the form mate (most
closely resembles) of the Aleph. The 'earth, tree, produce emerging' are
all the actualization of the One. and Kabbalistically the Tzadik represents
the conscious power to actualize potential. It relates to the lifeforce of
Creation 'running' towards its source above and the life force 'returning'
downwards. Isaac Luria alludes to the secret of the union of Aleph and
Tzadik which is numerically equivalent to Ilan (aleph, yud, lamed, nun),
which relates to the inner essence of ETZ (ayin tzadik): the 'tree of life"
(Ginsburg on Tzadik, p. 266-271)))
DESHEH- Vegetation (Mila 46)
ESEV-Plants (Mila 47)
MAZREEYA ZERAA : Seeding Seed (Mila 48)
LE'MINEHOO-To Its Own Kind (Mila 51)
Rashi quotes the discussion in Tractate Chullin and comments that in the
preceding verse only the fruit tree were told to seed 'Le'Mino':To its own
kind. The tradition teaches that the vegetation and the plants heard the
trees being commanded thusly, and thinking 'kal ve'chomer:how much more so'
does this apply to them.' "If the trees whose way is not to grow in a
mixture
with other species, but each in their own place, are so directed; we, the
plants and vegetables, whose way is to grow mixed together much more, need
even more to follow this directive."
Interesting this Midrashic consciousness ascribed to the plants. It reminds
me of the book which I only know by its cover, "The Intelligent Life of
Plants." (or something like that).
------
VE'ETZ: And Tree (Mila 49)
--------
OSEH PRI:Which Makes Fruit (Mila 51)
The commentators note that in the previous verse, the tree was described as
'Etz Pri Oseh Pri';Fruit Tree Making Fruit.'. The original directive was the
Etz Pri:Fruit Tree be such that 'the taste of the tree be the same as the
fruit'. The earth, however 'disobeyed and brough forth Etz Oseh Pri:Tree
Which Makes Fruit. This is the origin of the 'punishment' that the earth
received (Breishit 3:17) when the human was 'punished' and exiled from the
Garden.
Continuing the Rav Kook teaching from Orot HaTshuva that we quoted in Mila
50:
"The earth will 'repent' of its 'sin' and the way of the practical life will
no longer obstruct the delight of the ideal, which is sustained by
appropriate intermediate steps on its way toward realization, and will
stimulate its emergence from potentiality to actuality." (Boktzer, p. 59-60)
------
LE'MINEHOO:For Its Own Species (Mila 51)
------------
Rav Assi is quoted in the Talmud (Chullin 60B) as perceiving an apparent
inconcistency between this verse and later on the sixth day where the verse
says, 'no shrub of the field was yet in the earth.'(Breishit 2:5)
He teaches from this that the herbs commenced) but stopped just as they were
about to break through the soil, until Adam came and prayer for them, and
rain fell and they grew. This teaches the Holy One longs for the prayers of
the righteous. (Artscroll, p.53)
If all of these did not actually emerge till the sixth day, what did the
earth 'motzie':bring forth?
Let us remember that the seasonal cycle of energy derived from the interplay
of the sun and the moon are not yet created. It seems the vegetative realm
(grasses, herbs, plants, fruit) needs these to catalyze its functioning.
The Zohar reflecting this comments:
"What the earth took out of itself at this stage is the completion of the
potential to nurture life afterwards as is
needed. And all was hidden and stored within her until it was need...The
earth received the seed of the "deshayim, asavim ve'etzim":(left
untranslated, inviting you to translate. These are plural forms (yud, mem
added) :Ve'Hotzeeah:And brought them out later."
-----------
The latent potential has now reached its mature state of being.
Another step of the preparation was completed.
VA'YAHR :And Saw (Mila 21)
Third of seven Divine Seeings, each one of which relates to the creation of
one of the Double Letters, which correspond to the seven days of the week
(Sefer Yetzirah). This 'seeing' is the origin of Dalet, the third double
letter, following Bet and Gimel. These three, Bet, Gimel, Dalet, (B, C, and
D) spell BeGeD-which is 'clothing' or an enclothement.
The earth is getting dressed.
-----
ELOHIM:CREATOR
Fourteenth of thirty two mentionings of this Divine Name in Creation story.
--------
KEE:That (it is) (Mila 22)
TOV:Good (Mila 23)
------
This activity is now seen as complete and good.
On this as of yet unnumbered day, 'Kee Tov' was said twice.
Once for the completion of the work of the water begun on the second day
and once for the work of this day.
-----
The Akeidat Itzchak commentary comments that the earth progressed towards
its perfection with these two utterances of the day; therefore 'Kee Tov' is
pronounced for each of the. With the appearance of dry land the earth
emerged from its state of 'Tohu':Desolation (Mila 9) and with the appearance
of vegetation it emerged from its state of 'Bohu:Emptiness (Mila 10)."
(Quoted in Artscroll. p. 54)
This is interesting because, as we learned in Mila 10, 'Bohu' (bet, heh,
vav) can be read as a composite of Bo:(bet,vav):In it, and
'Hu'(Heh,vav).:He is.
The full expansion of the word 'BO (bet, vav): In it ' is Mila 52, emerging
out in the last verse.
--------------------------------------------------------------
Why else is this day espescially Tov?
As we saw in Mila 39, the second day was not called Tov because the creation
resulted in machloket:conflict derived from a sort of separation. Here the
synthesis occurs and peace is restored.
As the Zohar comments;
"In the account of the third day it is written twice 'Kee Tov': The reason
for this is that this day became an intermediary between two opposing sides,
and removed discord. It said to this side 'tov'
and to the other side 'tov', and reconciled the two.
Hence we find twice written in the account of it; 'Va'Yomer'."
-------------------------------
VA'TOTZEH HA'ARETZ DESHE ESEV MAZREEAA ZERAA LE'MINEHOO, VE'ETZ OSEH PRI
ASHER ZARO V0, VA:'YAAR ELOHIM KI TOV:
And so we complete Verse 12.
Liquid and matter have been directed into particular formations with
specific activities and potentials.
The creator affirming that it is all TOV.
We are asked to be aware of this in all our dealing with this natural world.
Every time we have bread, we are invited to become aware of the great
miracle and gift of life that we are in.
And so we wash our hands with MAYIM and say the following blessing.
"Baruch Ata YKVK Elokenu Melech HaOlam HAMOTZI Lechem Meen HaAretz"
Blessed be theDivine, who directs the world,
Who brings forth bread from the earth."
May our Torah and all that 'yotzeh: emerges' out of our learning be
nourishing food for our journey of transformation and return to our Gan
Eden: Garden of Delight.
Itzchak.
MILA YOMIT: THE TORAH, WORD BY WORD
"May the Torah shared and learned through Mila Yomit serve as a
Bracha:Blessing and Tefilla:Prayer for a Refuah Shleima:Complete Healing
for all those on the Mila Yomit Healing List and all beings who need a
healing. We ask anyone reading this to feel free to offer a short
prayer for these people".
----------------------------
MILA YOMIT 54:
(VA'YEHEE EREV VA'YEHEE BOKER YOM) SHLISHI
(AND IT WAS EVENING AND IT WAS MORNING DAY) THIRD
Breishit 1:13, Entire Verse.
----------------------
And again we reach the end of a paragraph. The refrain of completion
presents itself again.
MILOT CHOZROT: REPEATING WORDS
(See Milot 29,30,31)
---------
VA'YEHEE: And It Was
EREV:Evening
VA'YEHEE: And It Was
BOKER: Morning
Grammar Note: As an evolution of our learning journey, and with the help of
Miri Fleming, an Israeli North American participant, I will be trying to
provide more information on the grammatical structures of Milot, espescially
verbs.
VA'YEHEE: This is a good example of the Vav Ha'Hipuch-Vav of Inversion.
This Vav possesses the function of inverting the apparent tense of a verb to
its opposite.-from past to future
or from future to past.
This verb is in the future tense YE'HEE-There will be.
The root is <Heh, Yud, Heh>HAYA (See Mila 8)
I believe that the binyan:conjugation is 'hiphil' in the future tense.
The VAV changes that to the past tense making it: "HAYA", it was evening,
it was morning.
The sentence appears after God's creation, so it makes sense that that it is
in the past tense.
-----------------
YOM: Day
-------------
MILA CHADASHAH:NEW WORD
----
SHLISHI:Third
--------
OTIOT: LETTERS
SHIN (SH): Fire
LAMED (L): Learning
YUD (Y): Divine Spark
SHIN(SH)
YUD (Y)
------
MEANING AND RELATED WORDS:
SHLISHI is an adjective meaning 'third'. It is formed with the root
'SHaLoSH' (SH,L,SH) with the suffix-YUD(pronounced ee).
This suffix usually makes the meaning 'possessive'.
For example, Shel means 'Of', Sheli means 'mine' (literally of me.)
With numbers, it creates ordinal numbers.
which are numbers ranked in relation to others.
------
SHaLoSH means three. It is a three letter word, It is a palindrome, same in
both directions and framed by SHINs. The Shin, appropriately enough because
it is formed with three vovs meeting together at one point
and is called the Three Headed Letter.
----
There are many derivatives of this word.
LeSHaLeSH is a verb; to multiply by three.
SHLoSHaH-(shalosh +Heh) is a group of three
SHiLeSHaH is great grandaughter.
SHiLSHUL (shalosh +VAV, LAMED) is a M.noun meaning a lowering or letting
down, dropping in, and is also the modern word for diarreah.
SHiLSHOM (shalosh + VAV, MEM) is an adverb meaning 'three days before'.
SHLoSHYM (shalosh + YUD,MEM) is the number thirty.
SHaLSHeLeT (shalosh + LAMET, TAV) is a 'chain' or 'development'.
SHaLYSH (SH, L, Yud, SH) is a M. noun meaning 'officer, captain' (thought
to be originally denoting the third man in the chariot.
SHaLYSH is M. noun- and a name for a musical instrument, called so because
it was three cornered or three stringed.
SHaLYSH is also a M. noun meaning trustee, depository; arbitrator, referee,
Denoting the third person with whom the two parties deposited something.
SHLYSHON (Shalysh + Vav,Nun) is a M. noun- 'tertiary'.
SHLYSHYT(Shalysh + Yud, Tav) is the F. noun- 'one third'.
-------------------
In Aramaic, SHALOSH becomes TaLoT because the 'shin' is switched into a
'Tav'
Mozeson suggests that the 'words Three and its variations- Tri, Thrice,
etc.' are linked to this.
Interestingly, he says that in Swahili (!) 'thelatini'- means thirty.
In Arabic 'thalathuna' is thirty.
-------
Mozeson speculates that the English verb 'slice' may be related to
'SHALOSH'.
In Deuteronomy 19:3, the people are told 'VeShilashta'- and you should
'divide into three' the land area...
--------------------
CONCEPTUAL MEANING:
Zohar: "Yom Talitai eskeem machloket": On the third day conflict was
resolved.
We learnt earlier in our discussion on Yom Sheni:Second Day (Mila 39) that
the Torah did not say Kee Tov on the second day because separation and
conflict were introduced.
The principle of the Third which resolves the two is now introduced and so
we find on this day, Kee Tov is actually mentioned twice.
The division created earlier is now contextualized as a necessary prelude to
the separate and interconnected functioning of water and dryness in the
nurturing and sustaining of life.
Kabbala teaches that the number three represents stability and equilibrium.
The Tree of Life is depicted as two outside columns representing
polarity(Knowledge of Good and Evil) and third column inthe centre
representing the integration of the two sides. The Hegelian concept of
'thesis, antithesis and synthesis' reflects this dynamic.
Creation is the equilibrium of the three primary elements: air (aleph),
water (mem), fire (shin). These are of course the Mother letters.
The Torah literature is replete with the significance of Three.
"A string -meshulash- braided from three strands will not easily be
severed." (Ecclesiastes 4:12)
"On shlosha-three things does the world stand, Torah, Avoda:Service and
Gemilut Chasadim:Acts of Loving Kindness." (Pirkei Avot 1:2)
"There are three partners in the creation, male, female and God." (Tractate
Kiddushin 30B)
"Telat:Three bonds are bonded together:Israel to Torah and Torah to God."
(Zohar)
-----------------
The letter representing three is Gimel: Gimel in its form 'leegmol' means
'to wean'. In Itzchak's process, the Torah tells us :"And the child,
grew -va'yigamal-
and was weaned." (Breishit 21:20)
In this, Yom Gimel, Yom Shlishi the capacity for independence has now been
bestowed.
The earth and the seas have been given the capability and the directive to
'bring forth' and
'sprout' life.
----------
VA'YEHEE EREV VA'YEHEE BOKER, YOM SHLISHI
Another day brought to completion. All that was before integrated.
We humans are the link in Creation, who have been weaned into indepenence.
Given the gift of the waters and the sprouting land growing all that we and
all life needs.
Invited to work with our duality in such a way that we become creators of a
third way that encompasses all.
As Rav Kook teaches:
"When we see the world, espescially living creatures full of quarrels,
hatred, persecutions and conflicts, we yearn will all our being to share in
those aspirations that move life toward comprehensiveness and unity, peace
and tranquility. We feel and know that the nearness of God, for which we
yearn, can only lead us to joining ourselves with all and for the sake of
all...We want that every particular shall be preserved and developed, and
that the collective whole shall be united and abounding in peace." (Lights
of Holiness, 2:456)
Shalom
Itzchak
-------------------------------------------
Written on Yom Shlishi,
The Seventh of Adar, which is the birthday and yaartzeit of Moshe
Rabbenu:Moses, our teacher.
Whose humility-emptiness of ego enabled him to channel for us this gift of
Torah.
Tradition teaches that the importance of expecting liberation is to be
learnt from his birth.
His mother casting him in an ark to avoid the decree of death effected the
transformation that his extraordinary being catalyzed.
The Talmud teaches that one of the questions we are asked after we pass on
is
"Tzipita le'yeshuah-Did you expect, look forward to liberation?"
Let us learn what ever we need so that we can answer yes to that question.
(That is the right answer by the way.) And may we act in such a way to bring
this liberation that history is inexorably moving towards.
One of our participants whose profession activities are in the actualization
of working towards liberation is asking readers to send a blessing in this
critical moment. His colleague in London is at this very moment
involved in a "do or die piece of environmental investing for our little
company here in Fresno. His name is Peter Moss and he has been working on
this project for two years. His success opens the door
to the beginning of a worldwide humanitarian aid fund for the environment
and health and education. His failure shuts us down and we work on
re-building dreams from bankruptcy.We would much prefer the former. My
(other) colleague, David Tepperman is a protege of Zalman Schacter Shalomi
and they have discussed oursituation. I'm becoming concerned that my prayers
and those of my immediate circle may not be quite enough.
May our collective blessings for the manifestation of this fruitful and
life giving enterprise
be another 'shalshelet-link' in our adventurous journey to liberation and
Gan Eden.
MILA YOMIT: THE TORAH, WORD BY WORD
"May the Torah shared and learned through Mila Yomit serve as a
Bracha:Blessing and Tefilla:Prayer for a Refuah Shleima:Complete Healing
for all those on the Mila Yomit Healing List and all beings who need a
healing. We ask anyone reading this to feel free to offer a short
prayer for these people".
----------------------------
MILA YOMIT 55:
(VA'YOMER ELOHIM "YEHEE ) MEOROT (BERQIYAA HA'SHAMAYIM LE'HAVDIL BEIN HA'YOM
OOVEIN HA'LAYLA...")
(AND ELOHIM SAID "LET THERE BE) LUMINARIES (IN THE FIRMAMENT OF THE HEAVEN
TO DIVIDE BETWEEN THE DAY AND THE NIGHT...")
Breishit 1: 14
-------------------------------------------
MILOT CHOZROT: REPEATING WORDS
VA'YOMER ELOHIM:- AND THE CREATOR SAID
This is the fifteenth of thirty two times that the Divine Name appears in
the Creation.
The verb 'Va'yomer' appears here for the fifth of ten times. Each 'saying'
brings in the next sefira on the Tree of Life.
This speaking brings "Tifferet" Often translated as beauty or harmony., it
represents the synthesis of the previous two Rabbi Daveed El Haraar in his
soon to be published manuscript, "Ophanim:Yoga of the Ancient Hebrews",
terms it as "perfection" and explains that "Tiferet reveals the necessity of
all creatures to be placed exactly where God's Love and Power join to be
expressed through these creatures and is therefore the principle of harmony
between Love and Power." (P.5)
The dry seeded land and the flowing waters are now to be integrated, united
in some way.
Let us see what is next in the unfolding of Creation.
----------
YEHEE -:LET THERE BE
Once again, (for the third time) the first Mila that emerged from the Divine
is repeated:
The YUD, HEH, YUD (palindrome): Let There Be initiating a flow of creation
that begins in the tiniest spark (YUD) and then then expresses into a larger
frame (HEH) and continues this pulsation of YUD,HEH,YUD, HEH,YUD...
The Divine Mind directing and forming , The Artist Of Existence.
And what do artists work with?
---------------
MILA CHADASHAH-NEW WORD
----------------
MILA YOMIT-
"MEOROT-LUMINARIES"
----------
OTIOT:LETTERS
MEM(M)- Waters, Womb
ALEPH (A)-The Teaching
REISH (R)- Beginning, Head
TAV (T) -Seal, Completion
This next creation emerging to teach and expand into all existence. (?)
----------
MEANING AND RELATED WORDS
MEOROT is the plural of
MAOR (M, A, VAV, R) which means 'light, luminary'
Post Biblical Hebrew uses it for 'light hole'
Literally MAOR can be read as 'Meh OR':from the light.
MEOROT can thus be read 'from the lights'.
In Hebrew usage, the VAV is maintained when pluralizing but here in the
Chumash the VAV is dropped.
So the dictionary has MEOROT- as normally spelled M,A,VAV,R,T. Notice the
additionof the VAV.
Of course the root of this word is OR:Light (Mila 20 )
MAOR is also translated as "lighting, illumination, brightness."
-----------------
Interesting and worthy of further exploration is the connection of OR:Light
and AVIR:Air.
A Yud in Avir is the only difference.
M,A,V,R-pronounced MeAVeR- is the word for exhaust-air opening.
MeooA,V,R) is the adjective,aired or ventilated.
Both of these words spelled same as MAOR
--------------
Also one notes that our Mila MEOROT contains two other words
The first and third letters (M,R) is the word for 'bitter'
The second and fourth letters (A,T) are the first and lasts letters of the
Aleph Bet and comprise the Mila
ET (Mila 4): The totality of existence is contained in ET.
----------------------
CONCEPTUAL MEANING:
MEOROT are the 'luminaries' that offer 'lighting' 'brightness'(of varying
degrees, as we shall see)
to fill ET this whole BEIT:Home of Creation with a form drawn from the
original light of Creation.
Meh Or-from the first overwhelmingly blinding light is drawn vessels that
will contain and shine this light into all the vessels of the Creation.
God in a sense is creating lamps for the house.
I never understood the preponderance of lighting fixture stores until
reflecting on this next step.
The light is the life energy contained and directed and so how it shines is
of critical importance for the comfort and well being of the rest of
creation.
Too much and the intensity and heat will blind and burn.
Too little and the darkness and the cold will blind and freeze.
The Aderet Eliyahu explains MEOROT as "'from the lights' indicates that
these luminaries possess no independent light; they are like windows that
transmit a portion of the primeval light which had been hidden from view by
the firmament." (Artscroll)
The commentators are struck by the use of the singular form of the
verb:YEHEE:Let There Be
instead of the plural 'Yeeheeyoo' which would be consonant with plural
object MEOROT.
One answer offered by Rabbeinu Bachya is the the singular form is used
because only the sun, of the two luminaries gives forth its own light (the
moon being only reflective).
I invite others reading this to consider why else it is written in this
form.
Each of us after all is a MAOR and together we are MEOROT.
(We (really) are closer to having a listserve for those who wish to also
discuss and offer thoughts and insights
as we journey through the Torah. This may be a good question to ponder
together.
I invite you to consider why the Torah is this way and when we are ready to
send your thoughts to the listserve)
-------
The Zohar also notes that MEOROT is spelled 'chaser-lacking' without the
VAV.
"Rav Chezkiya teaches that this is so because there dwells with the light
the power of Din:Judgment."
The Dinover Rebbe explains that it is not written in its fullness because in
this world only a portion of the full light is shining.
-----
Samson Raphael Hirsch relates to both these points:
"Until now OR, the light, was spread over the whole of the earth, and
Va'Yavdel:God with Almighty power divided light from darkness. Now after the
light had assisted in the production of plants, those real children
light, it was to be bound to a system of bearers of light, and the earth
henceforth was to receive its light down from them. ..MEOROT is doubly
Chaser:Lacking (the Vav). The feminine plural written in an incomplete form,
or with the predicate in the singular, as chachmot banta:she built wisdoms,
always places the conception of plurality in the background, and rather
stresses the one abstract conception of the singular which is presented by a
plurality of objects. ...Here the singular is doubly stressed. The plural
form is incomplete and the verb -YEHEE- is in the sigular. Thereby the
conception of a harmonious unity of the countless light-bearing bodies in
the sky is indicated, altogether in their unmeasurable plurality they form
one harmonious system." (p.22-23)
----
Why the countless light bearing bodies?
MILOT CHOZROT; REPEATING WORDS
BE'RQIYAA: In the firmament: (Mila 32)
HA'SHAMAYIM: Of the heavens ( MILA 5)
LE'HAVDIL: To Divide (Mila 24)
BEIN:Between (Mila 25)
HA'YOM:The Day (Mila 27)
OO,VEIN: And Between (Mila 25)
HA'LAYLA: The Night (Mila 28)
----
The purpose of the MEOROT is delineated, its function.
The Radak explains that until now (in the absence of MEOROT) there was light
during the day and darkness at night. Now the Creator decreed that there be
a luminary for each of them...This then is meant by 'le'havdil:to divide."
------
VA'YOMER ELOHIM "YEHEE MEOROT BERQIYAA HA'SHAMAYIM LE'HAVDIL BEIN HA'YOM
OOVEIN HA'LAYLA..."
The beauty, harmony and perfection of creation -Tifferet- is further
manifested as the Divine Light creates vessels to receive and share this
light in order that the creation experience, enjoy and be blessed by the
power and balance of the Day and the Night.
MILA YOMIT: THE TORAH, WORD BY WORD
"May the Torah shared and learned through Mila Yomit serve as a
Bracha:Blessing and Tefilla:Prayer for a Refuah Shleima:Complete Healing
for all those on the Mila Yomit Healing List and all beings who need a
healing. We ask anyone reading this to feel free to offer a short
prayer for these people".
----------------------------
MILA YOMIT 56:
(VE'HAYOO) LE' OTOT
(AND THEY SHALL BE) FOR SIGNS
Breishit 1:14
MILA CHOZERET: REPEATING WORD
VE'HAYOO- AND THEY SHALL BE (Mila 8)
VE'HAYOO is a future plural tense of the verb 'to be':HAYA
The VAV at the beginning is 'and'. The three other letters are <Heh, Yud,
Vav> which are the three letters which
make up the Divine Name, YHVH. All being is YHVH in myriad forms.
----------------------------------------------------------------------------
-------------------
MILA CHADASHAH: NEW WORD
MILA YOMIT 56
LE'OTOT-FOR SIGNS
-----------
OTIOT-LETTERS
LAMED (L): Learning, here serving as prefix-for. The L prefix has a variety
of meanings depending on the context. to, unto, toward,
ALEPH(A): Teaching,first letter
TAV (T): Seal, Completion
TAV (T): Also last letter.
-----------
MEANING AND RELATED WORDS
LE'OTOT- The root is the world ,AUT ,pronounced 'ot' (Aleph, Vav, Tav) which
means 'sign, signal, symbol, miracle.'
Rabbi Ernest Klein in his Etymological Dictionary explains that the ultimate
source of this word
is AVEH (A, Vav, Heh):- to sign. Also related is ET (Aleph, Tav) (Mila 4)
which is that untranslatable word which serves as a signof the accusative
denoting that an object is s about to appear. A signpost within the
language.
------------------
OTOT, our Mila, is the plural form of AUT.
Again the VAV which normally denotes the plural is missing.
In modern usage, OTOT is spelled <A,VAV,T,T>. Here it is just <A,T,T>
OT (Aleph, Vav, Tav) is appropriately also the word for 'letter' (as in
letter of the Aleph Bet).
The letters are signs pointing to a concept.
OTOT(Aleph, Tav, Tav) is the verb 'to signal'.
ATAT (same spelling) is a M. noun-'signaler'
---------
Let us notice also the connection between the word AUR-Light and AUT-Sign.
The only difference is the last letter. The Reish (second last letter of
Aleph Bet) is transformed into a Tav.
This transformation may be seen as the energy being vesseled, as it were.
-----------------------
CONCEPTUAL MEANING:
Samson Raphael Hirsch: (Highly recommended 5 volume commentary, translated
into English, from German.
written 130 years ago)
"(The Creator )is assigning the luminous bodies their course and activities.
This calling is expressed thus:
"--There shall be a system of light-bearers in the firmament of the heaves
to make a distinction between day
and night." This great order which regulates the whole life on earth stands
in the foreground. Then secondarily
it goes on to say: they are also to serve for OTOT:Signs...This is the
finding of the point in space and time on earth by mean of the fixed
position and the regular periodic course of the stars and constellations. By
their position in the sky, the stars are signs for ascertaining position and
measurements in space on earth...
We may not however , lose sight of the fact that elsewhere in Tanach (The
Bible) -AUT- does not occur in this general astronomic sense, but the
meaning of OTOT(with VAV) is almost exclusively confined to the sphere of
intellectual and spiritual human life. OTOT are the appearance of such
things which are visible to our eyes and lead to thoughts, are to bring
about or awaken thoughts. Thus the great deed of God are OTOT, inasmuch as
they should awaken thought of God's Almight y Power and God's management of
the world.
The light giving heavenly bodies...have become OTOT for mankind. The view of
the starry heavens, the regular phases of the light of the moon, above all
the regulated course of the sun regulating the whole of life on earth have
become, without speech or words, the great sermon preached from above down
to mankind. It has impressed the instinctive presentiment deep in the human
breast of the existence of some higher power, and proclaims to the whole
world: "There is a God!".
They have also served as special OTOT, as special tokens of remembrance and
signs of God's promises and decisions. (as in Aut HaBrit: The Sign of the
Covenant) God's first promise to mankind, and the first law God gave to
Israel, that was to keep Israel always conscious of its own destiny, were
perpetuated by God by astronomical writing...
This possibility (is to) use these OROT BE'REQIYAA HA'SHAMAYIM for OTOT, for
the education of humankind and Israel...VE'HAYOO LE'OTOT may indeed well
refer to these human historical purposes of the heavenly bodies for
humankind and Israel." (p. 24-24).
-----------------------
VE'HAYOO LE'OTOT:
The function of the MEOROT continues. They are to be OTOT-signposts,
providing us our bearings, allowing us to map our journey on this earth. And
they are signposts, light posts, pointing to the Infinite Light which is the
source of all the light we see and experience.
---------------------
Shabbat is an AUT for us. The reason we do not wear tefillin on Shabbat is
because the AUT of Shabbat replaces it. We are entering Shabbat Tetzaveh,
which as the Shabbat preceding Purim is Shabbat Zachor.
In which we read the portion in Deuteronomy 'commanding' us to remember what
Amalek did and to wipe out the memory of Amalek and not to forget to do
this.
Amalek is the existence of cruelty, our work is to raise consciousness to
such a point that the consciousness that leads to that sort of cruelty will
no longer exist (wiping out the memory). We are invited never to forget that
this is the true struggle of humankind. We think our struggle is in the
physical world. The Torah comes to teach us not to forget that the true
struggle is in the moral world.
May the AUT of this Shabbat point us closer to that moment that we are all
waiting for.
Shabbat Shalom
Itzchak
MILA YOMIT: THE TORAH, WORD BY WORD
"May the Torah shared and learned through Mila Yomit serve as a
Bracha:Blessing and Tefilla:Prayer for a Refuah Shleima:Complete Healing
for all those on the Mila Yomit Healing List and all beings who need a
healing. We ask anyone reading this to feel free to offer a short
prayer for these people".
----------------------------
MILA YOMIT 57: OO'LEMOAADIM
AND FOR FESTIVALS
Breishit 1: 14
---------
OTIOT:LETTERS
VAV (V) -And- with shurek vowelization-pronounced 'oo'
LAMED (L)-Learning- serving here as preposition -for-
MEM (M)Water, womb
VAV(V)-Connection
AYIN(AA)-Eye
DALET (D)-Door
YUD (Y)-Divine Spark
MEM (M) Water, womb
------------
MEANING AND RELATED WORDS
OO'LEMOAADIM means AND FOR FESTIVALS.
OO'LE are the prepositions- and for-
The Yud, Mem at the end is the pluralization of the root.
The root is MOED- (MEM, VAV, AYIN, DALET).
It is a M. noun meaning -'appointed time, festival as well as 'appointed
place, place of meeting, appointed sign, signal'
MOED is the name of the second order of the six orders of the Mishna-The
first codfication of the Torah D's practices. It contains within the
practices related to the Holy Days.
This word is formed from YAAD (Y,AA,D) which is the verb 'to appoint'.
CHOL HA'MOED -literally,' mundane of the festival' are the intermediate days
of the week long festivals of Succot and Pesach.
MoAADON -( MOED +Vav, Nun)is the Hebrew for meeting place.
--------------
The last two letters, <AYIN,DALET> spells ED- which means 'witness'.
As AAD it is preposition 'to', or 'until.
or the M. noun meaning perpetuity
---------
AADaD means 'to count', to reckon'
----------
EIDA <Ayin, Dalet, Heh> is a F. noun meaning 'assembly,
congregation'-literally a group assembled together by appointment.
------
The last three letters <V,AA,D> spell is a Post Biblical M. noun meaning
'meeting' and a New Hebrew noun meaning 'committee'.
------------
CONCEPTUAL MEANING-
MOAADIM is understood in two primary ways. As referring to the Festivals
that are regulated and calculated according to the lunar and solar cycle.
For example : Succot which falls on the Fifteenth of the Seventh Month.
The Dinover Rebbe explains that the Mila is written with a VAV after the
Mem. In this case it is called
-Maleh Vav-filled with a Vav, as opposed to -Chaser Vav- lacking a Vav-(see
Mila 55).
He explains the VAV, whose numeric value is six- hints to the six Biblical
festivals.-Rosh HaShana, Yom HaKippurim, Succot, Shemini Atzeret, Pesach and
Shavuot.
---------
Others explain it as referring to Seasons; referring to the function of the
luminaries in determining the seasons.
-----
Hirsch explains it in terms of 'fixed times.Continuing his explanation begun
in Mila Yomit 56:
"By their periodical course in the sky (the luminaries) serve as means for
the most accurate fixing of time on earth. Both depend on the assumption of
the reliability of the most exact fixing of the position relative to the
earth, and the most accurate regulation of the path and course of the
heavenly bodies, and we are told that God imparted and directed their
regularity in space. and time. ..
MOAADIM (from YAAD-to fix a rendevous, to fix a place and time for a
meeting) are 'Festival Times which are fixed by God and also by the nation
(through Sanctification and Declaration of the New Moon) for a meeting with
God." (P. 22)
In his book on the philosophy of Jewish practice, "Horeb" he explains
further:
"Moaadim, appointed seasons, summon us to submit ourselves entirely to the
contmplation and inner realizationof those ideas which lie at their
foundation. Just as Moed in the spatial sense refers to the locality which
men have as their appointed place of assembly for an appointed purpose, so
Moed in Time is a point in Time which summons us communally to an appointed
activity-...an inner activity. Thus Moaadim are the days which stand out
from the other days of the year. They summon us from our everyday life to
halt and to dedicate our spiritual activities to them...They interrupt the
ordinary activities of our life and give us spirit, power and consecration
for the future..." (P. 84-85)
The Zohar presents this analogy:
"Moaadim are similar to a special guest who is invited by the king. The king
then request his assistants and those in the royal chambers to take a break
from their functioning, not to be involved in work activities . Instead they
are directed receive the guest with graciousness and joy and provide a
festive meal as is fitting for so special a guest."
---------------------
OO'LEMOAADIM: For these special times of meeting together, witnessing the
Divine Presence in life in so many ways. These are extraordinary gifts of
light.
A traditional greeting in these times is MOAADIM LE'SIMCHA -festivals for
joy.
As we enter the most joyous moment of Purim in which we witness the Divine
Presence even whenthe name of God is not written or known. We join together
read Megillat Esther recounting the almost genocide that took place at the
beginning of our exile, and foreshadowing other too similar events that were
too much of our historical experience. Amazingly in commemorating this
moment we are directed
by our Talmud and Shulcan Aruch- legal codification-:"Chayav Inshe
Le.BeSoome be Purim...A person is obligated to become intoxicated,
fragranced as it were, to the point of not knowing the difference between
Blessed is Mordechai and Cursed is Haman."
An extraordinary Holy Day.
Rav Kook explains the above as follows:
"Ad de lo yada- until we don't know means until we elevate above knowledge,
above the sin of the tree of knowledge, until we reach the illumination of
the human at creation, until we reach the leve of Adam HaRishon before the
sin of the tree of knowledge. As the Sages taught in Tractate Chullin:
"Where is Haman to be found in the Torah? In the verse "Hamin Ha'Etz (hamin
is spelled just like haman)-From the tree that I commanded you not to eat,
you ate of? (Breishit 3:11)
Eating of the tree of knowledge brought evil into our experience and world.
As the Megilla says -Haman HaRah Hazeh-this evil Haman.
But beyond the tree, before the sin of the tree of knowledge
there is no place for Haman in the world. His name and memory are erased and
it is as if he never was."
Also, another very important Purim teaching from Rav Kook:
"When we reflect on the aggadah-legend that states (in Tractate Gittin, 37b)
that the descendants of Haman taught Torah in Bnei Brak (!) we reach the
depth of compassion which calls on us not to be caught up in the stream of
hatred even of the fiercest enemy. This surely suggests the inference as to
what attitude to adopt toward those who cause us to suffer pain by their
views and their destructiveness, inspired by noble motives, according to
their opinion. This is surely the case when the good intention, on being
realized in action, effect good results, even if together with the good
there is also some evil and damage. The evil does not nullify the good."
(Lights of Holiness, 3:327)
--------
May the joy of this Purim allow us to experience the full Tov: Good of
existence.
Chag Sameach
Moaadim LeSimcha
Itzchak
MILA YOMIT: THE TORAH, WORD BY WORD
"May the Torah shared and learned through Mila Yomit serve as a
Bracha:Blessing and Tefilla:Prayer for a Refuah Shleima:Complete Healing
for all those on the Mila Yomit Healing List and all beings who need a
healing. We ask anyone reading this to feel free to offer a short
prayer for these people".
----------------------------
MILA YOMIT 58: OO'LEYAMYM VE'SHANYM
AND FOR DAYS AND FOR YEARS:
Breishit 1: 14 (Conclusion of verse)
-----------
MILA CHATZI CHADASHAH-sort of a new word but not really
OO'LEYAMYM-And For Days (this is a plural of Mila 27:Yom-Day)
Otiot:Letters
VAV-connection, signifying 'and'
LAMED (L)-learning-letter reaching high into the avir-air,signifying for the
purpose of framing:
YUD (Y)-Divine Spark'm
MEM (M)- you know what this is, or might be, I don't have much time,
YUD
MEM
OO'LEYAMYM means and for the purpose of framing days.
YAMYM is the plural of YOM -Day
It is also YAMYM-oceans.
As oceans of days wash by us,
Day by day, the light dims and then it shines and then it dims again.
Notice the repetition <Y,M,Y,M>. This is understood to be the root of the
English word Yum Yum.
Backwards it spells My, My pronouncedME ME. The Zohar predicted on this
verse that in the period that was to be known as the 1980's would come to be
called the YAMYM: Days of the ME Generation.
---------
OD MILA CHATZI CHADASHAH: Another half new word.
VE'SHANYM
AND FOR YEARS
Otiot:Letters
V
SH
N
Y
M
SHANYM is the plural of SHANA:Year.
The first time we met this Mila was on the day came to: be called YOM SHENI:
The Second Day.
The day by dint of it being the SHENI meant there was something
SHONEH:Changed.
On this day the cycle of change was introduced.
And now it is being fixed into existence as year after year, the
illuminating lamps-the MEOROT in the REQIYAA keep turning around and around
at exactly the same pace and rhythm.
Unwavering precise allowing the mathematical model of certainty to be
discovered.
And out of this flow we are to learn about change?
Things do seem to change year after year,
maybe the MEOROT are keeping the beat constant,
and the flow of the seasons,
as YAMYM:days follow days
and every encirclement of the Light is a SHANA
and year after year we have this.
If you want to know why we are getting older, it is sourced in this verse.
SHANYM is to be our frame.
Years of cycles unfolding.
As we dance through this Light Show that the Infinite One creates for our
ongoing experience, learning,
rectification, challenge, joy and all the other things that our YAMYM
VE'SHANYM are filled with.
The first letter of SHANYM is Shin. The last two are Yud, Mem:
This spells the word SheYAM-that which is ocean.
All life is a ocean as the famous sage, whose name I can't remember, said.
It's all wet, and pretty salty.
-------------
This is also the root for the commonly used blessing on Purim that the
hamantaschen that one eats should be
yummy. We say to each other SheYum-I bless you that your hamantaschen are
yum, yum, good.
And that She YudiM- which is the other meaning of SH,Y,M- is the other
traditional Purim blessing that the yuds of existence sorround us and be
filled with the light of the One.
All the YAMYM of our lives.
And many SHANYM of TOV.
-----------
CHAG PURIM SAMEACH:
A PURIM OF SIMCHA-JOY THAT MOCHE ERASES THE TEARS AND SADNESS
SIMCHA: (Shin, Mem, Chet, Heh) -the chasidim (really) teach is connecteted
to SheMaCHaH.
Which means that which erases.
--------
On Purim we are called to erase the Tree of Knowledge of Tov VeRah:
Whatever that is, I've forgotten.
And to return to that moment before we tasted it.
And instead this time, here and now in Adar, 5759 taste fully the of Etz
HaChayim: The Tree of Life.
And not to mention to drink fully.
LE'CHAYIM
Itzchak
MILA YOMIT: THE TORAH, WORD BY WORD
"May the Torah shared and learned through Mila Yomit serve as a
Bracha:Blessing and Tefilla:Prayer for a Refuah Shleima:Complete Healing
for all those on the Mila Yomit Healing List and all beings who need a
healing. We ask anyone reading this to feel free to offer a short
prayer for these people".
------------------------------------------
MILA YOMIT 59: VE'HAYOO LEE'MEOROT BEE'RQIYAA HA'SHAMAYIM LE'HAEER AAL
HA'ARETZ VA'YEHEE KHEN:
Breishit 1:15 (Complete verse)
"THEY SHALL BE LIGHTS IN THE HEAVENLY SKY, TO SHINE ON THE EARTH. AND IT WAS
SO"
----------------------------
We have reached a pasook:verse in which we have two milim that are
derivative of earlier ones and the rest we have had before. Mazal Tov. I am
covering this whole pasook as one Mila. As we continue the journey, we will
see how to divide psookim when they are all repeats.
--------------------------
MILOT CHOZROT:
VE'HAYOO : AND THEY SHALL BE (MILA 8 & 56)
HAYOO means "they were". (past, third person plural of "haya' to be, to
exist, to happen).
The VAV at the beginning serves as Vav HaHipuch-Vav of Inversion. It inverts
the apparent tense of a verb to its opposite. Here the past tense is
inverted to future.
------
LEE'MEOROT: FOR LUMINARIES (MILA 55)
Also translated 'serve as luminaries' (Artscroll). Kaplan translated "and
they shall be lights"
------
BEE'RQIYAA: IN THE FIRMAMENT (MILA 32)
Creation of the second day.
-------
HA'SHAMAYIM: OF THE HEAVENS (MILA 5)
Kaplan translates these last two milim as 'in the heavenly sky'
------
LE'HAEER: TO ILLUMINATE, TO SHINE (MILA 20)
The root verb is <A,V,R>pronounced OR means 'to give light, to shine'. It is
the verb form of AUR:Light.
Here by prefixing the root with a HEH, this verb is conjugated in its
Hiph'il:Causative form.
Hifh'il -means catalyzing, initiating an activity.
The MEOROT are the illuminators, being directed here to their function.
These shall be the ones that send light
-------------
AAL: ON (MILA 12)
HA'ARETZ:THE EARTH (MILA 7)
--------
Conceptual Meaning:
In the previous verse, the luminaries were named generally and directed to
separate between night and day.
They were directed to be signposts, determining days, seasons, years.
As the Rashbam explains: For from appearance of the stars until the next
appearance of the stars, one day has elapsed, while the passing of four
seasons constitutes one year."
Now they are also told to directly provide light onto the earth. The Ramban
explains that they were directed to shine upon earth because it is possible
for light to perform all the (regulatory) functions mentioned without
illuminating the earth. Therefore the Creator specifically decreed that the
light directed toward earth to illuminate it. (Artscroll, p. 57)
--------------
Zohar: "The stars are divisions and groups of energies that theDivine has
emerged for the sake of all life.
Not one is superflous. All the stars and constellations in the heavens are
appointed as agents and 'commanders' to serve the world. All parts of the
world, each according to their need. There is not even a small plant that is
not 'controlled' by a star or a constellation in the firmament. And this
star has another agent directing it and that is directed by the Creator...
And herbiage, plants, trees, and fields can not grow except through the
illumination that the stars offer it and provide it 'panim el panim':face to
face."
------------
VA'YEHEE KHEN: -AND IT WAS SO: (SEE MILA 38)
Fourth time this phrase appears, denoting the completing and manifestation
of the Divine Will as a particular stage of the unfolding is framed
as -intent-action (statement)-manifestation, completion.
This now became as it was called to become.
The Malbim comments that this phrae connotes the fact that what ever was set
into place, was established as that particular way, forever. And so ancient
astronomical charts cofirm that none of the stars have changed ther basic
orbit throughtout all time "even by a hair's breath." Any scientific or
astronomer types out there are invited to comment on the accuracy of that
statement. Are the orbits of the luminaries fixed very precisely and
unchangingly?
-----------------------
VE'HAYOO LEE'MEOROT BEE'RQIYAA HA'SHAMYIM LE'HAEER AAL HA'ARETZ, VA'YEHEE
KHEN:
And so the Light creates lights that shine their light on existence and this
becomes reality.
Let us remember that at the core of all this light on earth, that the
heavenly realms gifts us with day and night are all reflections of the Light
of that which beyond this physical creation. And this created an environment
of extraordinary light that shines into us, through us, at every moment, in
every place.
-------------
May the light of the One continue to illuminate our way through all our
ways.
Through all life and through this teaching of light we call Torah.
Shabbat Shalom
Itzchak
MILA YOMIT: THE TORAH, WORD BY WORD
"May the Torah shared and learned through Mila Yomit serve as a
Bracha:Blessing and Tefilla:Prayer for a Refuah Shleima:Complete Healing
for all those on the Mila Yomit Healing List and all beings who need a
healing. We ask anyone reading this to feel free to offer a short
prayer for these people".
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MILA YOMIT 60: (VA'YAAS ELOHIM ET SHNEI HA'MEOROT) HA'GDOLIM
(AND THE CREATOR MADE THE TWO) LARGE (LIGHTS)
Breishit 1: 16
MILOT CHOZROT: REPEATING WORDS
VA'YAAS:AND MADE (MILA 34)-second time of three that this verb is used in
the Creation
ELOHIM: THE CREATOR-16th of 32 times this name used in the Creation.
As we have learnt previously, each time Elohim is mentioned in the Creation
account another nativ:pathof the 32 paths of the Tree Of Life is formed. The
three times that 'YA'AAS: Made' corresponds to the three mother letters.
This second mention is thus related to the second mother letter, MEM. Water,
womb, the birthing place.
Thus the first two mother letters Aleph and Mem- spelled EM which means
mother.
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ET- the-sign of the accusative denoting 'an object is about to appear'- (see
MILA 4 and 6) and that object is:
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SHNEI:TWO (MILA 39)
Masculine form of the number as adjective.
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HA'MEOROT:THE LIGHTS (OR LUMINARIES) (MILA 55)
---
MILA CHADASHAH:NEW WORD
HA'GDOLIM: THE LARGE
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OTIOT: LETTERS
HEH (H)-expression, serving as definite article 'the'
GIMEL (G)-weaning, bestowing
DALET (D)-door
LAMED (L)-learning
YUD (Y)-Divine spark
MEM(M)-water, womb
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HA'GDOLIM is a plural form of the the adjective GADOL (G,D, VAV, L) which
means 'large'.
In most cases the VAV is dropped in the plural form.
GADOL's meaning extends to include ' great, big, strong,noble honored,'
GiDuL (G,D,VAV,L) is Post Biblical Hebrew for 'growing, growth'
GaDYL- is a M. noun meaning 'tassel, fringe'.
GaDaL is the verb root -'to be great, to grow up'.
GeDuLaH(G,D,L,HEH) is 'greatness, great deeds'
(Interesting that the word for 'large' or 'growth' is made up of third
letter, fourth letter, and the letter lamed
which is the tallest letter 'tower reaching into the sky' that connotes
learning. Somehow this Mila contains within itself the process of growth.
The letters (G,D,L) can suggest that the process of growth involves weaning
independence which opens doors to further and higher learning.?) )
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CONCEPTUAL MEANING
The preceding verses described the intention and the purpose of the MEOROT.
This verse begins to describe in detail the specifics of their creation.
We learnt in Mila 34 that God's Assiya:acts of making refers to putting an
object into its ultimate condition.
The commentators discuss that this verse teaches that the luminaries were
originally created of equal size.
What occurred to change this, we will see soon.
Ibn Ezra suggests that all the luminaries were referred to as GDOLIM because
the Torah is describing it from the perspective of the human in which they
are all large. In fact the ones that are actually smaller are seen as larger
because of their proximity to the viewer.
The Or HaChayim asks why it was necessary to include this verse referring to
God's making. Was it not enough as in previous cases to say 'Va'Yehee
Khen:And It Was So'? He explains that this was necessary as the specifics of
this phase of creation required a 'maaseh chadash:new act'.
Zohar:
The word VA'YAAS signifies the expansion and establishment of the whole. The
words SHNEI MEOROT HA'GDOLIM shows that at first they were associated as
equals, symbolizing the full name YHVH ELOHIM
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VA'YAAS ELOHIM ET SHNEI HAMEOROT HA'GDOLIM:
The awesome size, power and influence of the MEOROT in our universe is only
recently being more fully understood as our capacity to see and measure
grows. The MEOROT which are G'DOLIM in every way allow for the continuation
of life. Their precise sizing and placement is the foundation of this gift
of existence.
And this gift continues to grow larger..
"Sages and scientist agree. The universe is getting bigger all the time. But
until the 1920's the prevailing concept was one of a static universe. Both
philosophy and cosmology agreed. The belief was so strongly entrenched that
Einstein put into his equations of relativity the fudge factor he reffered
to as the 'cosmological constant to force the prediction of a static
universe. Theology, we have learned, saw the universe differently. Then and
now, it views our cosmos as an expanding and evolving universe. Science has
come to agree."
(P. 84, Genesis and the Big Bang: The Discovery of Harmony Between Modern
Science and the Bible; Gerald L. Schroeder, Ph. D., Bantam Books. 1990)
May we come to know fully the great blessings that sustain and illuminate
all life.
Shavua Tov : Good week.
Itzchak
MILA YOMIT: THE TORAH, WORD BY WORD
"May the Torah shared and learned through Mila Yomit serve as a
Bracha:Blessing and Tefilla:Prayer for a Refuah Shleima:Complete Healing
for all those on the Mila Yomit Healing List and all beings who need a
healing. We ask anyone reading this to feel free to offer a short
prayer for these people".
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MILA YOMIT 61: ( ET HA'MAOR HA'GADOL) LE'MEMSHELET (HA'YOM)
(THE LARGE LIGHT) TO GOVERNANCE OF (THE DAY)
Breishit 1:16
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MILOT CHOZROT: REPEATING WORDS
ET- the-sign of the accusative denoting 'an object is about to appear'- (see
MILA 4 and 6) and that object is:
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HA'MAOR- The Light
Singular form of MEOROT-LIGHTS (MILA 55)
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HA'GADOL: (literally) The Large
The letter Heh is used as the definite article 'the' with both the noun and
the adjective.
This is the singular form of G'DOLIM (MILA 60)
I wish to thank Marsha, a participant in our journey who is exploring the
significance of the trope, who reminded me that the GIMEL in G'DOLIM was the
first GIMEL in the Torah! I overlooked this and so will use this second
appearance of the GIMEL to introduce it.
(There is at least one more letter that has not yet appeared, door prize to
anyone (besides Marsha) who identifies it.)
GIMEL: Is the Third Letter of the Alef Bet. Corresponds to Greek Gamma and
English C. Numeric value is 3.
Second of seven double letters; Yemenite Jews still distinguish between hard
and soft Gimel, soft Gimel has the sounds of 'j' or "deep, gutteral
fricative 'g'".
Sefer Yetzira explains it's jurisdiction is wealth; its transposition
poverty.
Corresponds to Mars in the universe,
Monday in time and right ear in the Soul.
It means 'camel (gamal), weaning (lee'gmol), to pay, reward, (gmul), to
bestow (gmilut chasadim: bestowing of kindness)
See Breishit 21:20 : "Va'yigdal ha'yeled- And the child (literally 'birthed
one') grew VA'YIGAMAL-and was weaned." Referring to Itzchak.
Its form is a body (Vav) walking (the attached Yud as a foot).
It conceptually relates to the process of independent action causing its own
results.
As the child is the product of their two parents, and then steps forth into
existence, so to the Gimel steps on its own 'out' of the Beit:Home with
produced it and acts independently.
Kabbalistically it is the channel from Bina:Understanding to
Gevurah:Strength.
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MILA CHADASHAH: NEW WORD
LE'MEMSHELET: TO GOVERNANCE OF
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OTIOT: LETTERS
LAMED (L) -serving as prefix -'to'-as 'in order to'
MEM(M)-water
MEM(M)
SHIN(SH)-fire
LAMED(L)-learning
TAV (T)-seal-serving here as an'adjective suffix' providing connection to
the following Mila.
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MEANING AND RELATED WORDS
The root word within LE'MEMSHELET is MoSHeL (M,SH,L) which is the verb-'to
rule, reign' or M. noun -'rule, dominion'.
MeeMSHaL (M,M,SH,L) is MoSHeL with the prefix Mem which serves in this case
to form an abstract M. noun.
meaning 'rule, government'
MeMSHaLA (M,M,SH,L,HEH) is the word most commonly used for 'government, rule
dominion.
The TAV placed at the end instead of the HEH turns it into an adjective.
Interesting, a similar Mila is 'MaSHaL' (M,SH,L) which is the verb 'to be
like, resemble, to speak in parables'.
MaSHaL is a M. noun meaning 'proverb, parable, allegory, example',
MeMaSHeL (prefix Mem added) - means 'writer of parables'
In speculating on the connection of these two, I wonder if the work of
governance is not to provide a theoretical or allegorical structure-example
of what we seek to actualize.
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Another interesting similar word is MaMaSH (M,M,SH) which is a M. noun
meaning 'substance, reality, concreteness. As a verb 'LeMaMeSH' is mean 'to
realize, to carry into effect'.
Etymologically these are derived from 'MaSHaSH (M,SH,SH) which is 'to touch,
feel.
MaMaSH thus literally is 'something palpable'.
In Sefer Yetzira 2:6 we find the following: (The Creator) formed
MaMaSH:substance MeToHU:from chaos.
The Sun which is being formed in these verses is called SHeMeSH.
It perhaps can be read SheMaSH-that which feels or is felt.
A SHaMaSH is also 'a servant'-that which serves something else,
facilitating its activity, assisting it in becoming what ever it wants to
be. The SHaMaSH acts in service of something other than itself.
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MILA CHOZERET: REPEATING WORD
HA'YOM: The Day (MILA 27)
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CONCEPTUAL MEANING:
Ramban: This domination refers to the sun's power, by its rule during the
day to cause sprouting, birthing and growth.
The Divine Mind now directs the MAOR-that from which light comes- to shine
'largely', fully, into life growing the
YOM, providing it with structure, bestowing it with energy. The Tohu:Chaos
of Creation is now being ordered even more. The SheMeSH:Sun and its light
provides a frame, a structure, a sustenance into existence.
The MiMSHaL of physicality in its particulars is so much determined by the
effect of the sun's light on our experience. (Understatement)
It enables the created to grow more, relying on this light.
The Gimel: Gamal:Camel is an apt MaShaL:
As Rabbi Itzchak Ginsburgh writes:
"The camel symbolizes the motion of travelling through the desert, the
journey of life on earth.
Carrying the burdens of life as well as its rewards, the camel stores within
itself the waters of kindness necessary to exist in the dry desert."
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ET HA'MAOR HA'GADOL LE'MEMSHELET HAYOM
Each day we are grown in all our ways by this great light.
What a blessing.
"Let us observe the light of the Divine Presence that pervades all
existence.
Let us observe the harmony of the heavenly realm,
how it pervades every aspect of life, the spiritual and the material,
which are before our eyes of flesh and our eyes of the spirit."
(Rav Kook, Lights of Holiness, 1:83-84*
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May this and each YOM be full of OR GADOL
Itzchak
MILA YOMIT: THE TORAH, WORD BY WORD
"May the Torah shared and learned through Mila Yomit serve as a
Bracha:Blessing and Tefilla:Prayer for a Refuah Shleima:Complete Healing
for all those on the Mila Yomit Healing List and all beings who need a
healing. We ask anyone reading this to feel free to offer a short
prayer for these people".
---------------------------------
MILA YOMIT 62: (VE'ET HA'MAOR) HA'QATAN (LE'MEMSHELET HA'LAYLA)
(AND THE) SMALL (LIGHT FOR GOVERNANCE OF THE NIGHT)
Breishit 1: 16.
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MILOT CHOZROT: REPEATING WORDS
VE'ET-and- the sign of the accusative denoting 'an object is about to
appear'- (see
MILA 4 and 6) and that object is:
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HA'MAOR- The Light
Singular form of MEOROT-LIGHTS (MILA 55)
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MILA CHADASHA:NEW WORD
HA'QATAN:THE SMALL (read here as 'ha'qaton')
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OTIOT:LETTERS
HEH-(H) -expression, here serving as definite article 'the'-
QUF (Q)-monkey, to sorround
TET (T)-inclination, good
NUN(N)-as final Nun- is" related to the attribute of kingship. It is also
called the 'fish' or 'the snake'.
Mystically it represents the ability to turn darkness into light."
("Ophanim", Rabbi Daveed El Haraar, manuscript.)
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MEANING AND RELATED WORDS
The root word is QaTaN which is an 'adjective' that means 'little, small,
young'
As verb, same word is 'to be small, be insignificant'
QoTeN (same word, different vowelization) is a M. noun meaning 'little
finger'
Many words related to smallness are formed from this root.
Among them- QaTNOoNI (Q,Tet, N, Vav, N, Yud)- is an adjective meaning
'petty',
QTaNTaN is a adjective meaning 'very small, tiny'. Note the "reduplication
of the second and third radical of the stem".
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QaT (Q,Tet) is used in Ezekiel 16:47 as 'small'.
Q,T is also a prefix added to words to provide the meaning of "down from,
down to, against, over"
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Interesting that so many of the words that begin with Q,T and a third or
fourth letter is added
seem to denote activities from a negative perspective. They are down sort of
things, seemingly of lesser value (even if they occur alot)
Examples:
QoTeV (with beit) is M.noun-destruction. As a verb it means "to destroy".
QaTeGOr (with gimel , vav, reish- means accuser.-making less of someone.
QeTeL (with lamed) is F. noun- killing, slaughter.-making less
QeTAA (with ayin) is 'to cut off, amputate.- make smaller,
QTPhe (Q,Tet, Final Feh) is verb 'to pluck off-make smaller
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Mozeson connects QaTaN to "kitten, scant (root letter flip) thin'.
I wish to add the word 'tiny' as a possible link.
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OD MILOT CHOZROT: MORE REPEATING WORDS
LE'MEMSHELET: For Governance Of (MILA 61)
HA'LAYLA: The Night (MILA 28)
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CONCEPTUAL MEANING
HA'QATAN:The Small is introduced after GaDoL:Largeness and in fact
only is recognizable as small in relation to that which is larger. Small is
somehow less than something else.
At the beginning of this verse, theDivine creates two large
luminaries,:Shnei Meorot Ha'Gdolim.
Why now is one smaller than the other?
The Talmud in Chulin 60b teaches:There is a teaching here about complaining
about wanting more than someone else. It is a good way to bring lessness to
yourself by lessening others
"The two luminaries were originally of equal size. The moon said to the
Creator:'Master of the Universe' Is it really possible for two kings to use
the same crown?" The Divine said:"Go, lessen yourself!"
The moon said "but Master of the Universe, because I said something
reasonable I should get lessened?'
The Divine then said "Go forth and 'meeshlee'-govern in the day and in the
night."
The moon's daily pull on the tides are just one way that it's presence
affects us both day and night.
Can you think of others?
The Zohar records the emergence of smallness a little bit differently:
"The two lights ascended with the same dignity. The moon, however was not at
ease with the sun, and in fact each felt mortified by the other. The moon
said to the sun(quoting Song of Songs 1:7)(smart moon)
"Where do you pasture?"
The sun said to the moon" Where does your flock rest at noon: How can a
little candle shine at midday?'
God therefore said to her "Go and diminish yourself." She flet humiliated
and said "Why should I be the one that veils herself? God then said:'Go your
way forth in the footsteps of the flock.'
Therupon she diminished herself so as to be head of the lower ranks. From
that time she has had no light of her own, but derives her light from the
sun."
It is interesting to see how the Chasidim turn this reading around a
little:
Rabbi Avraham Dov From Abrotsh taught:
It says at the beginning of the verse "the two large luminaries" because
the light made itself smaller to be the lesser light. In that act it made
itself actually large, similar to the being of less ego being actually
larger than the being with much ego.
Rabbi Mordechai from Neschiz taught:
The Talmud (and Rashi) suggest that the moon wished to be greater. So the
Divine spoke
to it and explained:'If you want to become higher, better; the best way is
to lessen yourself, with humility."
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The differentiation between day and night is set into place.
A smaller, 'battery' for the night, drawing from the large light.
The governance of the night is directed through the smaller light; Ha'Maor
HaQatan. The night is a time of less, of going inward, resting, exploring.
The concept of smallness is introduced with this Mila. The polarities
continues,light-darkness, day-night,
water-dry land, and now large and 'small'.
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VE'ET HA'MAOR HA'QATAN LEMEMESHELET HALAYLA.
The night light is being placed.
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