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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'.
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