Bahir 50- 51 The word that is one

Bahir 50- 51 The word that is one

We come upon verse 50. We are one quarter of the way through the Bahir. In this verse the word is spoken of. In the commentary we will give its simple meaning and how you can use this information to find your own word.

Bahir Verse '50. We have learned (Proverbs 25:2), "The glory of God is to hide a word." What is "a word"? That of which it is written (Psalm 119:160), "The Beginning of Your word is truth." [It is also written] (Proverbs 25:2), "The glory of kings is to probe a word." What is this "word"? That of which it is written (Proverbs 25:11), "A word spoken in its proper place (Aphen-av) ", do not read "its proper place" (Aphen-av), but "its wheel" (Ophen'av).

Commentary:

When we have a thought it comes from either a reaction to something else or an inspiration. It is to our inspirations that we will now speak. Our thought comes in at first very fast in an emotional coursing through our mind. Sometimes this thought cannot be
deciphered immediately because it is so full of light. Later however when the brilliance clears we recognize this thought and its adjuncts, the places where it may now lead us. This is how a thought is at first hidden. This glory of God is no more than the
recognition of our connection with God within the words of this thought. Then our thought is determined to be truth. This truth means that this thought comes as an inspiration to us. What do Kings probe? It is treasure they probe, they probe the treasure inside of our inspiration, the initial thought now going forth with our intention and connection fully behind it. Next the proper place is mentioned but spoken of in terms of its wheel. Wheel in Kabbalah refers to the generation of being as in Reincarnation. The
generation of being proceeds from this word which is more than a word and carries with it the many faces mentioned in Ezekiels chariot or wheels within wheels. Thoughts generate other thoughts and transform the being in which they generate. We are that being. Start with an intention of the mastery of your thinking and the innate knowledge of your being. Then reaffirm and bring forward this attention so that now these wheels are directed according to the will of the one. Your will combined with the creator will becomes the one will. All of this is generated by a word which transformed itself in meanings to suit the vehicle in which the word is first formed, yourself.

We continue in the arcane way of the Bahir the lessons of the promulgation of the word. Look to the commentary for its explanation and unwinding.


Bahir 51. The students asked Rabbi Berachiah, "Let us discuss these words with you," but he would not give them permission. Once, however, he did give them permission, but he did so to test them, to see if they would now pay good attention. One day he tested them and said, "Let me hear your wisdom." They began and said: "In the beginning" is one. [Two is] (Isaiah 57:16), "The spirit that unwraps itself is from Me, and I have made souls." [Three is] (Psalm 65:10), "The divisions of God are filled with water." What are these "divisions?" You taught us, our master, that God took the waters of creation and separated them, placing half in the skies and half in the ocean. This is the meaning of "the divisions of God are filled with water." Through them, man studies the Torah. Rabbi Chama thus taught: Because of the merit of deeds of kindness, a person can study the Torah. It is thus written (Isaiah 55:1), "Ho, let all who are thirsty come for water, let him without silver come, stock up and eat." Go to Him, and He will do kindness with you, and you will "stock up and eat."

Commentary:

'In the beginning is one' they say. Of course it is the word which transformed everything after it and from which all things that have come have come from. Then 'the spirit unwraps itself from Me, and I have made souls,' is the word now expressing itself. From Me is the one will or the initializing word and I have made souls are the forms now that the word is engendering. You have a thought, it leads to another thought which produces action. These actions are the souls of the thought(s). What I am trying to show you here is the progression of events that take place in your mind as you are thinking about something, anything. I want to impress upon you the consciousness with which you develope your mind and the resulting actions which determine your life experiences. 'The divisions are filled with water,' refers to the surrounding consciousness in which all of us live. We are indeed surrounded by a sea of thought and yes we do study Torah only by means of connection with this sea of thought. Both the ocean and the skies refer to the places where our inspiration comes in from. We look to our higher voice which is the sky or we learn from our teachers that which has already been sourced in the waters of consciousness or the ocean of consciousness. What we are being told here is that we have a constant source of inspiration waiting for us. All we need to do is to partake of it. Are we thirsty for knowledge, then yes it is there to be found. What if we have no inspiration? Inspiration is the silver which brings in more knowledge, but if we aren't inspired then we can become inspired at the wellspring of the word,the initialization of which we have found out about in the last verse. Lastly you are told to 'go to him,' this is the same word from which his voice utters 'In the beginning is one.' The focus here has now turned from speaking of voices to speaking of the words the 'voice' speaks. This is why we are now seeing 'from one,' appear here. This is the same word from which his voice utters 'In the eginning is one.' The focus here has now turned from speaking of voices to speaking of the words the 'voice' speaks. This is why we are now seeing 'from one,' appear here.