Try This On For Size

The well of plenty goes deep

The way

The way is always shown beforehand. Listen well to remember where you must carry on to from where you left off.

Bahir 144

Moving on to Chesed. Let's see where this takes us.

144. These are three. What is the fourth? The fourth is (Deuteronomy 33:21) , "the charity of God," His merit and his Kindness (Chesed) to all the world. This is the Right Hand of the Blessed Holy One.

Commentary: Charity, merit, kindness and the right hand of the Blessed Holy One. Both Charity and Kindness convey the idea of giving something. His merit too offers a blessing that is conveyed to us.

Here is the full verse of Deuteronomy 33:21

21 And he chose a first part for himself, for there a portion of a ruler was reserved; and there came the heads of the people, he executed the righteousness of the LORD, and His ordinances with Israel.

These verses here are the blessings that Moses gives each tribe before his death and their entrance into the promised land. In the midst of these blessing the idea of Chesed comes through. The blessings are for the land and the people who will now inherit the land. It is a spread of blessings that is given throughout Deuteronomy 33. This spread of blessings then gives us some idea as to how Chesed works in its operations. It takes and receives the blessings from the above or the Chabad triad of Chokmah, Binah and Daat where the theoretical is made readily into the reality based blessings as the entrances to the worlds to come are shown each with their own doorway. The blessings are not given at random but serve the very specific purpose for preparing the people and the land that is promised to them. There are always hidden things to be revealed in Torah and this verse is no exception. It is written on two levels being the theoretical and the actual. Chesed is the doorway into the actual. It is the letting go of concept to allow concept to prove itself in the world to come. This world to come is none other than the Promised Land spoken of or alluded to throughout Exodus and Numbers. In Chesed there is a sending forth of every idea directed by the Intention of YHVH, your heart's desire in motion now. Refinements occur later on. For now the idea is being placed out there in all of its myriad variations. The Right Hand is the dominant hand (for most) and is symbolic of our Intention that has come from the Holy One (YHVH-Hashem) Blessed be He.

Bahir 144

Moving on to Chesed. Let's see where this takes us.

144. These are three. What is the fourth? The fourth is (Deuteronomy 33:21) , "the charity of God," His merit and his Kindness (Chesed) to all the world. This is the Right Hand of the Blessed Holy One.

Commentary: Charity, merit, kindness and the right hand of the Blessed Holy One. Both Charity and Kindness convey the idea of giving something. His merit too offers a blessing that is conveyed to us.

Here is the full verse of Deuteronomy 33:21

21 And he chose a first part for himself, for there a portion of a ruler was reserved; and there came the heads of the people, he executed the righteousness of the LORD, and His ordinances with Israel.

These verses here are the blessings that Moses gives each tribe before his death and their entrance into the promised land. In the midst of these blessing the idea of Chesed comes through. The blessings are for the land and the people who will now inherit the land. It is a spread of blessings that is given throughout Deuteronomy 33. This spread of blessings then gives us some idea as to how Chesed works in its operations. It takes and receives the blessings from the above or the Chabad triad of Chokmah, Binah and Daat where the theoretical is made readily into the reality based blessings as the entrances to the worlds to come are shown each with their own doorway. The blessings are not given at random but serve the very specific purpose for preparing the people and the land that is promised to them. There are always hidden things to be revealed in Torah and this verse is no exception. It is written on two levels being the theoretical and the actual. Chesed is the doorway into the actual. It is the letting go of concept to allow concept to prove itself in the world to come. This world to come is none other than the Promised Land spoken of or alluded to throughout Exodus and Numbers. In Chesed there is a sending forth of every idea directed by the Intention of YHVH, your heart's desire in motion now. Refinements occur later on. For now the idea is being placed out there in all of its myriad variations. The Right Hand is the dominant hand (for most) and is symbolic of our Intention that has come from the Holy One (YHVH-Hashem) Blessed be He.

Bahir 144

Moving on to Chesed. Let's see where this takes us.

144. These are three. What is the fourth? The fourth is (Deuteronomy 33:21) , "the charity of God," His merit and his Kindness (Chesed) to all the world. This is the Right Hand of the Blessed Holy One.

Commentary: Charity, merit, kindness and the right hand of the Blessed Holy One. Both Charity and Kindness convey the idea of giving something. His merit too offers a blessing that is conveyed to us.

Here is the full verse of Deuteronomy 33:21

21 And he chose a first part for himself, for there a portion of a ruler was reserved; and there came the heads of the people, he executed the righteousness of the LORD, and His ordinances with Israel.

These verses here are the blessings that Moses gives each tribe before his death and their entrance into the promised land. In the midst of these blessing the idea of Chesed comes through. The blessings are for the land and the people who will now inherit the land. It is a spread of blessings that is given throughout Deuteronomy 33. This spread of blessings then gives us some idea as to how Chesed works in its operations. It takes and receives the blessings from the above or the Chabad triad of Chokmah, Binah and Daat where the theoretical is made readily into the reality based blessings as the entrances to the worlds to come are shown each with their own doorway. The blessings are not given at random but serve the very specific purpose for preparing the people and the land that is promised to them. There are always hidden things to be revealed in Torah and this verse is no exception. It is written on two levels being the theoretical and the actual. Chesed is the doorway into the actual. It is the letting go of concept to allow concept to prove itself in the world to come. This world to come is none other than the Promised Land spoken of or alluded to throughout Exodus and Numbers. In Chesed there is a sending forth of every idea directed by the Intention of YHVH, your heart's desire in motion now. Refinements occur later on. For now the idea is being placed out there in all of its myriad variations. The Right Hand is the dominant hand (for most) and is symbolic of our Intention that has come from the Holy One (YHVH-Hashem) Blessed be He.

Bahir 143

Where does Wisdom go to share its light? To Binah, understanding the container where the mold is prepared to be fired in the kiln of Zeir Anpin the lower six Sephiroth.

Bahir Verse 143. The third one is the quarry of the Torah, the treasury of Wisdom, the quarry of the "spirit of God". This teaches us that God carved out all the letters of the Torah, engraved it with spirit, and with it made all Forms. This is the meaning of the verse (1 Samuel 2:2), "There is no Rock (Tzur) like our God" ­ there is no Former (Tzayir) like our God.

Commentary: The quarry of the Torah where the forms of being are carved out. The Treasury of Wisdom and the quarry of the spirit of God. There is the initial sending forth out of Keter where Elohim says let there be light and then in Chokmah YHVH reflects that light in man's eyes who speaks his heart's desire and then in Binah the mold is delineated. There is a carving of your intention into the mind stuff of the spirit of God.

Find 1 Samuel 22 here. 1 Samuel 2:2

The sense of these next few verses is that here is where out heart's desire assumes its mold of permanency. Everything happens here in Binah prior to the sending forth into manifestation.
2 There is none holy as the LORD, for there is none beside Thee; neither is there any rock like our God.
3 Multiply not exceeding proud talk; let not arrogancy come out of your mouth; for the LORD is a God of knowledge, and by Him actions are weighed.

We are told to watch our thoughts and actions because G-d forbid we would not want to experience the negative results of idle or impure thoughts. You see by the time the thought arrives in Binah it is ready for generation. Here in Binah we may ask for forgiveness in that we can amend our wayward unconscious actions so that only what we truly intend will then come forward into the flow of our lives. Both Tzur and Tzayir have the same root. The making of rock into form incurs the addition of Yud which is the spirit of God that follows our intention so that we see what we think according to G-ds Will..

Bahir 142

The conceptualization of the zimzum the lightning flash begins with Chokmah.

Bahir 142. The second one is Wisdom . It is thus written (Proverbs 8:22), "God procured me, the beginning of His way, before his works, from then (Az) ." A "beginning" is nothing other than Wisdom, as it is written (Psalm 111:10), "The beginning is wisdom, the fear of God."

Commentary: Before you start you have to know where you want to go. In the previous verse Keter the Crown was discussed along with the all encompassing view of the totality of what our awareness may view. Wisdom is described by Proverbs 8:22. This is the path of unfoldment coming from Keter through Chokmah via the YHVH where your heart's desire is overflowing now with becoming that which you have spoken-thought into it. YHVH made wisdom the beginning even before anything was totally formed. What is spoken about is the way your heart's desire will now begin taking form. It is our awareness of this connection between YHVH our heart's desire and wisdom that causes the unfolding of the impregnation into form. Wisdom will always add to itself by its inherent connection to Elohim. Our point of contact through YHVH is achieved through the state of awe which describes what happens when we fully trust in the higher worlds for our heart's desires manifestations in our life experiences.



Notice that the Hebrew derivation is YHVH which we've already discussed as meaning the central core of our heart's desire. This beginning then as stated above is our recognition of the process and our continuing attention to this process that builds and flows all that is into all that can be. The fear of Hashem is the act of letting go inside of the awareness of the idea of Hashem. An opening is brought about by this fear-awe that initiates the process of full connection relating YHVH to Elohim in the context of continuous creation. In a very real sense we are the sculpted material into which flows the making of YHVH via the Creative ongoing force of Elohim. Forget about the words and the concepts for a moment and grab hold of the idea of your heart's desire. Out of your imagination and intention this heart's desire is promoted all the while realizing that the Creative Force is constantly flowing. Get your doubts out of the way and step back to listen.

1 Doth not wisdom call, and understanding put forth her voice?

YHVH calls forth from Elohim the continuous creation and then finds its sound in Binah understanding the expression of your heart's desire going into form

2 In the top of high places by the way, where the paths meet, she standeth;

Notice it says where the paths meet. What are these paths? They are from Binah and Keter each feeding into and out of Chokmah. The energy of creation gets its marching orders here.

3 Beside the gates, at the entry of the city, at the coming in at the doors, she crieth aloud:

The gates are the pathways that descend from Chokmah and the doors are where each inspiration calls to you to remember your heart's desire and keep it holy.

4 'Unto you, O men, I call, and my voice is to the sons of men.

Man is the mold for all of the forms of his aspirations. Through your witnessing of experience do all these forms of your desires pass into being. The sons of men are the results of your visions taken here inside of Chokmah amidst the secret of the name YHVH

5 O ye thoughtless, understand prudence, and, ye fools, be ye of an understanding heart.

This speaks to what your daily meditations are about. Are you thinking about good things so that you will be storing up for yourself many blessings or are you not paying attention at all allowing random and chaotic thinking to populate the your holy of holies, the secret of the name of YHVH?

6 Hear, for I will speak excellent things, and the opening of my lips shall be right things.

See now the verse that follows tells us what we should be thinking. Think about good all the time. This is the substance of the lesson given here.

7 For my mouth shall utter truth, and wickedness is an abomination to my lips.

The direction of our thoughts continues to be shown. Only truth and not wickedness. This applies of course to our visions of our heart's desire.

8 All the words of my mouth are in righteousness, there is nothing perverse or crooked in them.

Speak exactly what you wish to see appear in your world. Speak in mind and out loud. Do not dwell on thoughts that are perverse or twisted. Watch your thinking. Pay attention.

9 They are all plain to him that understandeth, and right to them that find knowledge.

This knowledge that you find is the recognition moment by moment that you are truly making this up as you go along. What is right is that we should not cause trouble for ourselves and should always think-speak with connection in mind for the consequences will always follow.

10 Receive my instruction, and not silver, and knowledge rather than choice gold.

Your efforts are not for the short term gain symbolized by silver or choice gold. Instruction is inspiration that we open ourselves up to through our attention on and awareness of YHVH at all moments. The knowledge is what we do with this inspiration by making it active in thought and passing it along effortlessly through Binah to populate our world with the visions of our right imagination.

11 For wisdom is better than rubies, and all things desirable are not to be compared unto her.

How could anything be more appropriate to desire than the knowledge of desire itself and how it comes into being?

12 I wisdom dwell with prudence, and find out knowledge of devices.

Wisdom means to watch and correct your thinking to learn the way of things or the 'knowledge of devices.'

13 The fear of the LORD is to hate evil; pride, and arrogancy, and the evil way, and the froward mouth, do I hate.

The name of YHVH is where our heart's desire spring from. By paying special attention as in having the feelings of Awe come over us as we contemplate the awesome wonder of this conception we are then able to realize our intention. We keep from anything that would take away from the experience of unity up above in YHVH. We are builders and not destroyers.

14 Counsel is mine, and sound wisdom; I am understanding, power is mine.

Think about what you want in life and from there you will be shown the way of receiving just that. Everything then flows from this understanding.

15 By me kings reign, and princes decree justice.

Everything happens on high. From there you have the best vantage point to decree your life and your heart's desire.

16 By me princes rule, and nobles, even all the judges of the earth.

More of the same point bringing it into all levels of experience.

17 I love them that love me, and those that seek me earnestly shall find me.

Seek and you will find. Look for your heart's desire and promote it on high.

18 Riches and honour are with me; yea, enduring riches and righteousness.

When you think of riches, honor, righteousness and enduring riches they all come from on high. Our thoughts produce their like results depending upon how we feel about what we are thinking. This is reminding us and reiterating the central theme.

19 My fruit is better than gold, yea, than fine gold; and my produce than choice silver.

The fruit of your heart's desire is the experience of that heart's desire. Nothing is better than the unity of this experience.

20 I walk in the way of righteousness, in the midst of the paths of justice;

When your thoughts are of your heart's desire then everything that you do and say are an attempt to not only unify with this heart's desire and bring this into being but you also will be open to receiving any help that comes as a result of being spiritually in the right place at the right time. The paths of justice refer to the Sephiroth of Severity or Justice. This is where the wheat is separated from the chaff in terms of what is to take place moving into the heart of your vision there at Tipheret.

21 That I may cause those that love me to inherit substance, and that I may fill their treasuries.

In one sense this is speaking of the generations of good that come from the way you are thinking about your heart's desire. What you are accepting into being also is accepted by those around you and because of the vibration of your attainment all others shall benefit too. 'If I be lifted up all others...
The other sense of this is that we keep making containers for our good our of the love of our good. Each new container is then filled with our good and the overflowing of our good in each moment.

22 The LORD made me as the beginning of His way, the first of His works of old.

We covered this part above but to restate it we could say that everything that we have made since we have become self aware is the outgrowth of everything that has come before us going back to the days when the ancients were first figuring out this kind of thinking. YHVH is the container for our heart's desire. Make the vision and then let it go. Hashem will be with you always.

23 I was set up from everlasting, from the beginning, or ever the earth was.

The identity that we have of ourselves springs from the conceptualization of self. This idea is a primal concept and goes back to when YHVH Elohim appears for the first time in Gen: 2:4 as Lord God as in:

These are the generations of the heaven and of the earth when they were created, in the day that the LORD God made earth and heaven.

Reflect upon the generations of good described in verse 21 above and see that from now on the LORD God or YHVH Elohim is what man makes by his vision.
Elohim brought everything into being including the imaged man who now through YHVH acts upon the substance of his experience as a co-creator. This is perhaps the most important distinction that ever takes place because once we recognize the direction our thoughts may take then we can get out of our own way.

24 When there were no depths, I was brought forth; when there were no fountains abounding with water.

Who is this I the proverb is speaking about? It is man only it is primal man the idealized idea of man that resides as both image and reflection within Elohim.

25 Before the mountains were settled, before the hills was I brought forth;

When man comes on the scene everything is in its Garden of Eden state of being. Man comes to mold and form the way according how well he is able to unify with the essence of who he or she are.


26 While as yet He had not made the earth, nor the fields, nor the beginning of the dust of the world.

The archetypical man, the idea of man before beginning even of form itself.

27 When He established the heavens, I was there; when He set a circle upon the face of the deep,

We are inherently a part of creation and intimately connected to every aspect of itself. We are the unification of creation itself. The onlooker validating the process as well as the actor playing the parts in perfect order.

28 When He made firm the skies above, when the fountains of the deep showed their might,

For all of this we were there. Remember?

29 When He gave to the sea His decree, that the waters should not transgress His commandment, when He appointed the foundations of the earth;

Still more memories and validations of our connection.

30 Then I was by Him, as a nursling; and I was daily all delight, playing always before Him,

Again "I was with by Him." Take this in two ways. One is as man being a part of Creation including everything within himself as the totality of being. In terms of the Sephiroth think about YHVH as being a part of Elohim coming forth on its own following creation and in response to man who has reached up for the fulfillment of his heart's desires.

31 Playing in His habitable earth, and my delights are with the sons of men. {P}

As man grows into form, As YHVH collects the desires of our heart and makes them into a life of their own (His habitable earth) then we experience the satisfaction and indeed the delight of watching our own self reflections appear before us. They are our sons, the sons of the birth of our heart's desire.

32 Now therefore, ye children, hearken unto me; for happy are they that keep my ways.

The children are our thoughts. Heaken your thoughts. Point them in the direction of YHVH. Keep the ways that lead to YHVH. Follow those thoughts that bring your joy into being. Reflect on YHVH in terms of the fulfillment of your heart's desire. This is the motion of thought and its instruction too.

33 Hear instruction, and be wise, and refuse it not.

Listen to what is being shown to you by your own desires and make sure that what you are thinking about is something that you really want. Be wise with your thinking and your emotions. Accept your good and the inspirations about your good that you receive.

34 Happy is the man that hearkeneth to me, watching daily at my gates, waiting at the posts of my doors.

Expect that inspiration and help will always be there for you. The good that you seek is forever coming through for you. Yes it is there at the gates of understanding and there at the doors of your inspiration.

35 For whoso findeth me findeth life, and obtaineth favour of the LORD.

The bottom line is to always come from Wisdom. Come from the place in mind where your good resides. Be there in terms of providing your connection YHVH with the right forms of your heart's desire. Fill it with your dreams and then let them go to where YHVH connects them through Elohim to bring them forth into being.

36 But he that misseth me wrongeth his own soul; all they that hate me love death.'

If you don't pay attention then you are asking for trouble. Listen to the prompting of Elohim which is the ongoing creation and the ongoing good that flows through your life. Place your orders for manifestation by seeing your good wherever you are and whatever you are doing in the moment.

Bahir 142

The conceptualization of the zimzum the lightning flash begins with Chokmah.

Bahir 142. The second one is Wisdom . It is thus written (Proverbs 8:22), "God procured me, the beginning of His way, before his works, from then (Az) ." A "beginning" is nothing other than Wisdom, as it is written (Psalm 111:10), "The beginning is wisdom, the fear of God."

Commentary: Before you start you have to know where you want to go. In the previous verse Keter the Crown was discussed along with the all encompassing view of the totality of what our awareness may view. Wisdom is described by Proverbs 8:22. This is the path of unfoldment coming from Keter through Chokmah via the YHVH where your heart's desire is overflowing now with becoming that which you have spoken-thought into it. YHVH made wisdom the beginning even before anything was totally formed. What is spoken about is the way your heart's desire will now begin taking form. It is our awareness of this connection between YHVH our heart's desire and wisdom that causes the unfolding of the impregnation into form. Wisdom will always add to itself by its inherent connection to Elohim. Our point of contact through YHVH is achieved through the state of awe which describes what happens when we fully trust in the higher worlds for our heart's desires manifestations in our life experiences.



Notice that the Hebrew derivation is YHVH which we've already discussed as meaning the central core of our heart's desire. This beginning then as stated above is our recognition of the process and our continuing attention to this process that builds and flows all that is into all that can be. The fear of Hashem is the act of letting go inside of the awareness of the idea of Hashem. An opening is brought about by this fear-awe that initiates the process of full connection relating YHVH to Elohim in the context of continuous creation. In a very real sense we are the sculpted material into which flows the making of YHVH via the Creative ongoing force of Elohim. Forget about the words and the concepts for a moment and grab hold of the idea of your heart's desire. Out of your imagination and intention this heart's desire is promoted all the while realizing that the Creative Force is constantly flowing. Get your doubts out of the way and step back to listen.

1 Doth not wisdom call, and understanding put forth her voice?

YHVH calls forth from Elohim the continuous creation and then finds its sound in Binah understanding the expression of your heart's desire going into form

2 In the top of high places by the way, where the paths meet, she standeth;

Notice it says where the paths meet. What are these paths? They are from Binah and Keter each feeding into and out of Chokmah. The energy of creation gets its marching orders here.

3 Beside the gates, at the entry of the city, at the coming in at the doors, she crieth aloud:

The gates are the pathways that descend from Chokmah and the doors are where each inspiration calls to you to remember your heart's desire and keep it holy.

4 'Unto you, O men, I call, and my voice is to the sons of men.

Man is the mold for all of the forms of his aspirations. Through your witnessing of experience do all these forms of your desires pass into being. The sons of men are the results of your visions taken here inside of Chokmah amidst the secret of the name YHVH

5 O ye thoughtless, understand prudence, and, ye fools, be ye of an understanding heart.

This speaks to what your daily meditations are about. Are you thinking about good things so that you will be storing up for yourself many blessings or are you not paying attention at all allowing random and chaotic thinking to populate the your holy of holies, the secret of the name of YHVH?

6 Hear, for I will speak excellent things, and the opening of my lips shall be right things.

See now the verse that follows tells us what we should be thinking. Think about good all the time. This is the substance of the lesson given here.

7 For my mouth shall utter truth, and wickedness is an abomination to my lips.

The direction of our thoughts continues to be shown. Only truth and not wickedness. This applies of course to our visions of our heart's desire.

8 All the words of my mouth are in righteousness, there is nothing perverse or crooked in them.

Speak exactly what you wish to see appear in your world. Speak in mind and out loud. Do not dwell on thoughts that are perverse or twisted. Watch your thinking. Pay attention.

9 They are all plain to him that understandeth, and right to them that find knowledge.

This knowledge that you find is the recognition moment by moment that you are truly making this up as you go along. What is right is that we should not cause trouble for ourselves and should always think-speak with connection in mind for the consequences will always follow.

10 Receive my instruction, and not silver, and knowledge rather than choice gold.

Your efforts are not for the short term gain symbolized by silver or choice gold. Instruction is inspiration that we open ourselves up to through our attention on and awareness of YHVH at all moments. The knowledge is what we do with this inspiration by making it active in thought and passing it along effortlessly through Binah to populate our world with the visions of our right imagination.

11 For wisdom is better than rubies, and all things desirable are not to be compared unto her.

How could anything be more appropriate to desire than the knowledge of desire itself and how it comes into being?

12 I wisdom dwell with prudence, and find out knowledge of devices.

Wisdom means to watch and correct your thinking to learn the way of things or the 'knowledge of devices.'

13 The fear of the LORD is to hate evil; pride, and arrogancy, and the evil way, and the froward mouth, do I hate.

The name of YHVH is where our heart's desire spring from. By paying special attention as in having the feelings of Awe come over us as we contemplate the awesome wonder of this conception we are then able to realize our intention. We keep from anything that would take away from the experience of unity up above in YHVH. We are builders and not destroyers.

14 Counsel is mine, and sound wisdom; I am understanding, power is mine.

Think about what you want in life and from there you will be shown the way of receiving just that. Everything then flows from this understanding.

15 By me kings reign, and princes decree justice.

Everything happens on high. From there you have the best vantage point to decree your life and your heart's desire.

16 By me princes rule, and nobles, even all the judges of the earth.

More of the same point bringing it into all levels of experience.

17 I love them that love me, and those that seek me earnestly shall find me.

Seek and you will find. Look for your heart's desire and promote it on high.

18 Riches and honour are with me; yea, enduring riches and righteousness.

When you think of riches, honor, righteousness and enduring riches they all come from on high. Our thoughts produce their like results depending upon how we feel about what we are thinking. This is reminding us and reiterating the central theme.

19 My fruit is better than gold, yea, than fine gold; and my produce than choice silver.

The fruit of your heart's desire is the experience of that heart's desire. Nothing is better than the unity of this experience.

20 I walk in the way of righteousness, in the midst of the paths of justice;

When your thoughts are of your heart's desire then everything that you do and say are an attempt to not only unify with this heart's desire and bring this into being but you also will be open to receiving any help that comes as a result of being spiritually in the right place at the right time. The paths of justice refer to the Sephiroth of Severity or Justice. This is where the wheat is separated from the chaff in terms of what is to take place moving into the heart of your vision there at Tipheret.

21 That I may cause those that love me to inherit substance, and that I may fill their treasuries.

In one sense this is speaking of the generations of good that come from the way you are thinking about your heart's desire. What you are accepting into being also is accepted by those around you and because of the vibration of your attainment all others shall benefit too. 'If I be lifted up all others...
The other sense of this is that we keep making containers for our good our of the love of our good. Each new container is then filled with our good and the overflowing of our good in each moment.

22 The LORD made me as the beginning of His way, the first of His works of old.

We covered this part above but to restate it we could say that everything that we have made since we have become self aware is the outgrowth of everything that has come before us going back to the days when the ancients were first figuring out this kind of thinking. YHVH is the container for our heart's desire. Make the vision and then let it go. Hashem will be with you always.

23 I was set up from everlasting, from the beginning, or ever the earth was.

The identity that we have of ourselves springs from the conceptualization of self. This idea is a primal concept and goes back to when YHVH Elohim appears for the first time in Gen: 2:4 as Lord God as in:

These are the generations of the heaven and of the earth when they were created, in the day that the LORD God made earth and heaven.

Reflect upon the generations of good described in verse 21 above and see that from now on the LORD God or YHVH Elohim is what man makes by his vision.
Elohim brought everything into being including the imaged man who now through YHVH acts upon the substance of his experience as a co-creator. This is perhaps the most important distinction that ever takes place because once we recognize the direction our thoughts may take then we can get out of our own way.

24 When there were no depths, I was brought forth; when there were no fountains abounding with water.

Who is this I the proverb is speaking about? It is man only it is primal man the idealized idea of man that resides as both image and reflection within Elohim.

25 Before the mountains were settled, before the hills was I brought forth;

When man comes on the scene everything is in its Garden of Eden state of being. Man comes to mold and form the way according how well he is able to unify with the essence of who he or she are.


26 While as yet He had not made the earth, nor the fields, nor the beginning of the dust of the world.

The archetypical man, the idea of man before beginning even of form itself.

27 When He established the heavens, I was there; when He set a circle upon the face of the deep,

We are inherently a part of creation and intimately connected to every aspect of itself. We are the unification of creation itself. The onlooker validating the process as well as the actor playing the parts in perfect order.

28 When He made firm the skies above, when the fountains of the deep showed their might,

For all of this we were there. Remember?

29 When He gave to the sea His decree, that the waters should not transgress His commandment, when He appointed the foundations of the earth;

Still more memories and validations of our connection.

30 Then I was by Him, as a nursling; and I was daily all delight, playing always before Him,

Again "I was with by Him." Take this in two ways. One is as man being a part of Creation including everything within himself as the totality of being. In terms of the Sephiroth think about YHVH as being a part of Elohim coming forth on its own following creation and in response to man who has reached up for the fulfillment of his heart's desires.

31 Playing in His habitable earth, and my delights are with the sons of men. {P}

As man grows into form, As YHVH collects the desires of our heart and makes them into a life of their own (His habitable earth) then we experience the satisfaction and indeed the delight of watching our own self reflections appear before us. They are our sons, the sons of the birth of our heart's desire.

32 Now therefore, ye children, hearken unto me; for happy are they that keep my ways.

The children are our thoughts. Heaken your thoughts. Point them in the direction of YHVH. Keep the ways that lead to YHVH. Follow those thoughts that bring your joy into being. Reflect on YHVH in terms of the fulfillment of your heart's desire. This is the motion of thought and its instruction too.

33 Hear instruction, and be wise, and refuse it not.

Listen to what is being shown to you by your own desires and make sure that what you are thinking about is something that you really want. Be wise with your thinking and your emotions. Accept your good and the inspirations about your good that you receive.

34 Happy is the man that hearkeneth to me, watching daily at my gates, waiting at the posts of my doors.

Expect that inspiration and help will always be there for you. The good that you seek is forever coming through for you. Yes it is there at the gates of understanding and there at the doors of your inspiration.

35 For whoso findeth me findeth life, and obtaineth favour of the LORD.

The bottom line is to always come from Wisdom. Come from the place in mind where your good resides. Be there in terms of providing your connection YHVH with the right forms of your heart's desire. Fill it with your dreams and then let them go to where YHVH connects them through Elohim to bring them forth into being.

36 But he that misseth me wrongeth his own soul; all they that hate me love death.'

If you don't pay attention then you are asking for trouble. Listen to the prompting of Elohim which is the ongoing creation and the ongoing good that flows through your life. Place your orders for manifestation by seeing your good wherever you are and whatever you are doing in the moment.

What Do You See? Part 3

The young girl called Tril returned one day to find an odd funeral procession taking place for the dogma of a mourning monk. Calling upon her special powers of luminescent focus she lightly brushed the basket into which the dogma had been laid to rest. A brilliant flash of light outlined the dogma and lo and behold it came to life again. Shaking its philosophical tail it happily jumped into the arms of its master who promptly spoke to the monk whose karma had caused the apparent demise of his dogma.

"I forgive your karma completely by this miracle we have witnessed. Next time I will tell my dogma to look both ways before crossing your karma."

Tril giggled and then moved on.

What Do You See? Part II

Three monks were out metal detecting and found themselves standing in front of a girl child. She was playing with her pennies spread out before her in the sand.

"What do you see?" She asked."Oh about five dollars and thirty two cents," answered Notak Kpo.

"Three meals for three hungry monks," Lo BiZhu said.

Tnptan-elt looked around not wanting to be fooled a second time but he found nothing. The girl stood up and took one of the metal detectors and walked in a straight line three paces to the left and heard a loud beep. She reached down and drew forth three gold coins and walked back to the monks.

"Here," She said. "Keep the change."

What Do You See?

Lo BiZhu Zen monk was saying to his favorite students one day,

"What do you see before you?".

Notak Kpo answered, "A pile of wood."

Tnptan-elt said, "A house."

For some moments they all sat there contemplating the stack of wood perhaps thinking of something profound to say or thinking about nothing at all. A girl child passing by saw them rapt in their meditations. When she looked at the pile of wood she saw a silver coin which she picked up and looked from one to another. Both teacher and students were amazed. Neither had seen the coin. The young child put the coin in his pocket and silently walked away. After a while they heard her whistling and then she was gone.

Bahir 141

The theme of Aleph is continued in this next verse.

141. What are the Ten Sayings? The first is the Highest Crown. Blessed and praised be it name and its people. Who are its people? They are Israel. It is thus written (Psalm 100:3) , "Know that the Lord is God, He made us, and not (Lo) we, His people." [Lo is spelled Lamed Aleph and can be read, "to Aleph". ] The verse then reads, "to Aleph are we." [It is our duty] to recognise and know the Unity of Unities, who is unified in all His names.

Commentary: Lets first take a look at Psalm 100 referenced here:



What we are called to listen to here concerns a sense of direction. This direction is our particular aspect of relationship to Hashem. What is being spotlighted here is that "to Aleph are we" or to the beginning of things are where our attention must be. In terms of our hearts desire I will give the following example.

I want desperately to have a new car. I think about it somewhat but I am usually distracted. Sometimes I am distracted even while actively thinking about it. I think about it but in negative ways such as in 'How will I be able to afford it', or some other kind of negative approach to my initial intention. But if I remember my intention to have this new car and think about it positively and consistently knowing that I already have it by the feelings of satisfaction I am able to promote in my being then my new car cannot help but appear. I have to keep returning to the initial thought in all of its power and majesty.

'Know ye that the Lord He is G-d." Once again the conception of divinity is explained. What is the Lord in the context of this verse 100 here and the context of the Bahir verse 141. The way in which we tie these two together is going to be the substance and heart of this lesson.

What is your highest conception in the moment of your heart's desire? How do I feel about my heart's desire? Do I feel with certainty the presence of the fulfillment of my heart's desire? These are questions that help to define your highest aspirations. They are part of a process meant to aid you in connection your heart's desire with the its fulfillment. This fulfillment represents a change of worlds for you. One moment you will be living in a world that does not contain your heart's desire and then another moment there is a shift and then your heart's desire appears as if it has always been there. This is the place where we are trying to get to. This is the understanding that is being given in both this Psalm 100 and Bahir verse 141. Translate (YHVH = Lord) into what you hold highest in your thoughts about what you want to bring into this world or more accurately how you want to move into a world into which the thing you have set your mind on is now present and accessible to you. It is the Lord above you in the sense that it is directing both thoughts and actions that will bring about the desired results. It is in all senses of the mystery revealed the secret of not only the name but of the NAME, Hashem. You pray to the Lord or (YHVH) and there are your prayers constantly rising through your attention on your heart's desire. Thoughts move and have one thing in common in this area and that is the desire for unification. Why is this so? Think about it. Every thought needs to both stand on its own and be connected with another thought. It is how mind moves in ascension. Things have to make sense even if the status quo of mundane thinking has to step outside of its own box of limited awareness. Everything comes down to questions and answers. Questions set the mind a wandering and answers bring the mind home. There is an order to mind and awareness that is represented by the Sephiroth.

The Highest Crown is the Lord or YHVH coming forth at the instant of the initiation of the first inkling of our heart's desire. It is our thought that knows the end, the beginning and all the places in between. From this Highest Crown called Keter all of the directions of unity proceed including both the going forth and the returning thoughts all adding to the awakening of unity leading to the unity is all His names. What are all His names? Consider then Elohim above the Lord coming first in creation as male-female creator-G-d. His names refer not only to the various names of G-d that appear in the Torah either overtly or covertly through gematria and the use of cyphers but also in terms of what essences internal and external we are called upon to name as our own in the seeking of the truths that resonate within our own beings. You see it says 'it is our duty to recognize and know the Unity of Unities.' What is being presented here is our immediate focus in the moment. What are we thinking about? It is only by our attention that we may become connected to the Lord or YHVH through the passion with which we think about our heart's desire and it is only through this connection that we are then coming from 'Aleph are we,' as it states in Bahir Verse 141.

'Enter into His gates with thanksgiving, and into His courts with praise.' This phrase echoes the attitude of attention we are asked to assume. Thanksgiving for the heart's desire already realized. Praise for the act of creation itself in all its wonder and the blessing of being able to understand this process continually as an awakening study. ' Give thanks unto Him and bless His name.' What do you call your heart's desire? That is its name. It is how we think about something that determines what we are able to see in regards to the actions of our thinking. These actions determine the inspirations or openings that then occur in response to our reaching up or our prayers.

The last part of Psalm 100, 'For the Lord is Good, His mercy endureth forever', speaks to the following:
Our thoughts about what we choose to keep our attention focused upon can only become more and more unified in terms of our seeing them appear before us as a reality in substance. We keep declaring our Good and hold it most high. We groove it in this way so that Creation (Elohim)fills this mold of ideation with the actualization of Creation. His mercy refers to the fact that we cannot keep our focus indefinitely upon our heart's desire. Therefore his Mercy is that quality of remembrance that allows us to take up where we left off in our ongoing meditations upon that heart's desire. If we do not experience that heart's desire we may take up where we left off and experience it again anew this time with more intensity of focus and a greater degree of understanding in terms of how we may let go into the Creation or actualizing process. This will be the subject of the remaining verses concerning the Sephiroth as we continue to enter the Mystery and report on our discoveries here.

The Foundation of Everything. Building the Temple Within.

We will return to the Zohar and this week's Torah portion to bring forth an important lesson. Alway are we connected to the center so that wherever we are studying from we will always be inspired to come back to the place of our deepest devotion where we may connect directly with the creator through the self knowledge of rising in prayer to the point of divine perception. The process will unfold from here directly and be a part of the explanations that are forthcoming. Keep going forward now with the momentum you are feeling. It is from this momentum that all things are proceeding from.

Bemidar 1. "And Hashem spoke to Moses in the wilderness of Sinai, in the Tent of Meeting..." (Bemidbar 1:1). Rabbi Aba opened the discussion with, "So Elohim created man in His own image..." (Beresheet 1:27). We have learned this verse. Come and behold: at the time the Holy One, blessed be He, created the man, He made him in the image of the upper beings and lower beings, and he was the combination of all. His light illuminated from one end of the world to the other end of the world, and everyone feared him.

Commentary: Do not consider the first part 'So Elohim created man in His own image..." as separate from you. In order to understand and connect continuously with that which is above you have to conceive of and consider yourself a part of this above. There can be no separate in mind in terms of how you think about this. Starting then with the supposition of connection leads us into the fields of awareness where we may discern ironically the elements that move our unity into and inside of the place of perfection. When the Holy One which is our highest aspiration beyond everything and a part of our intimate nature created man who is the representation of the thinking feeling being that can return with devotion the love of the created to the creator. Man is created in the image of the upper beings and lower beings. All of our thoughts are either creating something or dispersing. We are building or we are tearing down. This very same process takes place in our bodies continuously. In order for one to take place the other becomes inferior to it. The upper beings are the spirits of creation and the lower beings are the spirits of chaos. We build when we provide a world full of Godliness and we tear down when we refuse to have a center of attention. Then the tearing down takes place because of the tendency for thought to seek a focus of activity much like the atomic particles that are but mirrors of thinking. See how it says the combination of all. We are constantly being asked to choose between one thought and another. By our choices we visualize the worlds upon worlds without end that we are called upon to enter and experience. It is through these experiences that we learn how to refine our choices in order to experience greater levels of unity in our being and in the choices of experiences we will have to enjoy. It says to this point, 'his light illuminated from one end of the world to the other end of the world...,' meaning that our recognition (the light) of the awareness of this process of unfoldment is how we are able to improve upon this process. Our eyes must be open to drive the nails with the hammer of our intention. We cannot build in the dark. It is the fear or awe this recognition that allows us to remember it moment by moment. Why do we have to remember the fear of G-d or have a reverential awe of G-d? It is because we are the sculptors of our experience. If we do not pay attention then we may bring upon ourselves unwanted unpleasant experiences that may be avoided altogether by paying careful attention to our intention in the moment. We learn to not react in anger because this also colors our subsequent experiences. We learn to praise Hashem because in so doing we are setting up for ourselves and those around us a treasure trove in heaven. What is this heaven? It is the sum total of all the good thought that have ever been conceived. It is here that we want to live and move and have our being in. The prayers we make must always include the blessing for the Creator because it is from these blessings that all of our intentions are activated from.

Bemidar 2. And though it was settled, we must look into this verse: "So Elohim created man in His own image, in the image of Elohim He created him." Since it already said, "His image," why REPEAT AGAIN, "in the image of Elohim He created him"? HE ANSWERS: There were two levels IN THE MAN, SINCE he was composed of male and female. THEREFORE, there is one for the male, THAT IS, "SO ELOHIM CREATED..." and one for the female, THAT IS, "IN THE IMAGE..."

This next part emphasizes the first idea of the inherent presence of Hashem in man. Out of Elohim or out of the essence of what Hashem reveals is man or the image of Hashem. Then to complete the connection the image of Elohim is connected back to the primary source through what we can envision in terms of both accepting this higher image and our sharing of this image by making it in return our increasing revelation as to the nature of Hashem. Here it talks about the two levels IN THE MAN and SO ELOHIM CREATED. Both are two parts of the process of unification. They are also called male and female. There is the initiation of the image or male counterpart and then there is the acceptance and generation of the image or the female. You cannot have completion of the unity unless both parts reside in each other.

The Foundation of Everything. Building the Temple Within.

We will return to the Zohar and this week's Torah portion to bring forth an important lesson. Alway are we connected to the center so that wherever we are studying from we will always be inspired to come back to the place of our deepest devotion where we may connect directly with the creator through the self knowledge of rising in prayer to the point of divine perception. The process will unfold from here directly and be a part of the explanations that are forthcoming. Keep going forward now with the momentum you are feeling. It is from this momentum that all things are proceeding from.

Shifting Focus

The focus it shifts and then it moves on only to return. You remember that you are centered on a specific idea and then use your concentration to move ahead with this idea. You move ahead by invention. This invention is the result of both inspiration and persistence. Once follows the other like the moon the sun. At a certain point which we can even call the threshhold of focus your thoughts no longer need reminders. They return automatically to your focus because of its growing intensity. This intensity builds throughout the entire process of formation and is the impetus both behind its appearance in form and the sustaining energy that awakens the world view that must now correspond with this focus. Are there side roads you could take? Of course but then you would be deserting for the moment your focus. Is it necessary to think with intention at all times? No. It is however crucial to the growth of the forms of your awareness that you have sufficiently provided both enough emotion and thoughtful meditation to the task at hand. Then when you return to your focus it is there right where you left it ready to continue the process of unfoldment. Imagine a wavy cloth blowing presenting itself to your vision through many different angles. Then imagine a central path running through this wavy cloth so that you now have a point of reference even though the wind keeps changing the cloth's aspect to you moment by moment. It is in this way that life is offering up itself for your concentrated effort to keep your heart and mind on the path of return. What are you returning to? You are returning to the highest vision that you have of yourself. When your intention and your focus are one then you will see daily the result of this ongoing meditation. It will be there for you when everything else has gone by the wayside.

Bahir 140

The trigger is discussed and meanings are connected.

140. What is the meaning of "then" [Az; spelled Aleph Zayin]? This teaches us that it is not permissible to call Aleph alone. [It can] only [be called] through the two letters that are attached to it, which sit first in the kingdom. Together with the Aleph, they are then three. Seven of the Ten Sayings then remain, and this is the Zayin [which has the numerical value of seven]. It is also written (Exodus 15:1), "Then (Az) sang Moses and the children of Israel."

Commentary: The past few verses have all been as a prelude to a further explanation of the Ten Sephiroth. Aleph cannot be called alone because it is the superconsciousness of creation. Everything evolves from the Aleph of Creation. The Aleph Zayin of 'then' is the initiator of being. Time is introduced causing the cycles of creation to follow. By inference the three are the sephiroth of Keter, Chokmah and Binah, the primary triad upwards facing. If Aleph suggests this primary triad then Aleph combined with Zayin fulfills the rest of creation as in what follows determined by the next seven Sephiroth. 'Then' stands on the edge of fulfillment. It is the opening that allows the rest of the energy to flow through into being. It is also a signal for the mind to awaken to its fullest potential giving birth not only to ideas but also the awareness of their shaping into forms. Our entire being must be engaged.

The quality of 'then' sets the stage then for all to come exactly in the fashion that the Aleph symbolizes Keter or the crown of creation. Also we can link this 'then' Va Y'Omer elohim y'hi Or Va Y'Hi Or where the Aleph appears in Omer, Elohim, and Or as the initiator in this opening stanza for Creation's fulfillment. Go here to find the link to this verse Gen 1:3 Genesis Verse 1

Bahir 139

The sense of direction in prayer is explained.

139. His disciples asked: To whom are the hands raised? He replied: To the heights of heaven. How do we know this? It is written (Habbakkuk 3:10) , "The deep gives forth its voice, it lifts up its hands on high." This teaches us that the Lifting of Hands is only to the heights of the heaven. When among Israel there are people who are wise and know the mystery of the Glorious Name, and they lift up their hands, they are immediately answered. It is thus written (Isaiah 58:9), "Then (Az) you will call and God will answer." If you call God "then" (Az) , He will answer you immediately.

Commentary: All I can say here about the mystery of the name is to describe a bevy of white doves flying off into many directions the sun sparkling off of their wings as they soar over the rooftops finally reaching a wide meadow where they eventually vanish out of sight. Well maybe a little bit more. The name contains four letters Yud Heh Vav Heh representing the four worlds of Atziluth, Briah, Yetzirah and Asiah. These aren't so much worlds but dimensions within the worlds. These dimensions intersperse our reality according to our intimate understanding of such things in the moment. There is in effect a dance that takes place. Yud (representing Atziluth) rises first to the left and then the right finally spiralling upwards in a counterclockwise ever widening vortex of energy. Out of this vortex the first Heh appears overwhelming the sky like pillars place at the very seat of the world. This first Heh represents Briah the world of Creation. A distinct portal is formed both below and in front of the Yud of Atziluth with this Yud appearing first as a flame rising out of these pillars and then near the lowest end cascading in a fountain of ether. Once the rays of ether touch the pillars of Briah they become the various life giving gases of oxygen, nitrogen and hydrogen. They swirl in a riot of explosive combinations until stasis is reached. This stasis is symbolized by the Vav representing Yetzirah. The Gases turn into a waterfall that burst against the rocks in the pool which mirrors Briah called Asiah the world of Earth or of demonstration. The final H stands reflected in the pool translating in essence the will of the One from the ever moving Yud in Atziluth still sending forth its will into even the most deepest regions of creation.

The hands are raised to Heaven symbolizing the second Heh and Briah the world of creation. In doing soing a conduit is both physically and spritually engendered. See how the deep gives forth its voice which is the echo of creation. This echo is where the worlds are built to come under the scrutiny of our conscious eyes. Keep thinking about the thoughts that echo within and how they are accepted throughout your body and how your consciousness may know the boundaries of containment outside of the body as well. It is here outside of the body Assiah through the level of Yetsirah and then connecting in Briah that all the work of manifestation is accomplished. This work is ongoing and by design leads to the fruitful multiplication of the forms that are archetypes of Atziluth. When this process is followed through all that may be seen is the the representation of One speaking to One. Every sight then invokes its spiritual equivalent and there is the corresponding answer from within throughout the atmosphere of thought that recognizes the wonder that is continuously being produced.

The Az or the calling is the opening movement of creation that moves from Intention to Ideation through Generation until finally there is demonstration.

Bahir 138

A link is provided and the connection is established.

Bahir 138. What is the meaning of "a Torah of Truth?" It is that which teaches (Moreh) the Truth of [all] worlds, as well as His deeds in thought. He erected Ten Sayings, and with them the world stands. It is one of them. In man He created ten fingers, paralleling these Ten Sayings. Moses raised his hands and concentrated to some degree on the Attribute that is called Israel, which contains the Torah of Truth. With his ten fingers, he alluded that he was upholding the Ten. For if [God] would not help Israel, then the Ten Sayings would not endure every day. It was for this reason that "Israel prevailed." [The verse continues], "And when he lowered his hands, Amalek prevailed." Would Moses then do anything that would cause Amalek to prevail? But [this teaches us] that it is forbidden for a person to stand for [more than] three hours with his hands spread out to heaven.

Commentary: Moses is the connection between Heaven and Earth. He stands on Earth and reaches up to Heaven his hands outstretched symbolizing the endurance of Israel, the endurance of Intention, the endurance of our connection with the Creator. We do not just have a connection as if we were one part of creation and the creator was another. No there is a unity that is being established. Both creator and creation live inside of us. Our upward glances or the outstretched hands are symbols of this that we need to constantly remember. Israel in the above passage represents our heart's desire in those terms that we have been speaking about all along. The lowering of the hands where Amalek seems to prevail represents a 'taking of the clay, mixing it and then forming the image that will be intentionally raised to heaven.' This image is the refinement of our heart's desire, the refinement of Israel or in the language of Tikkune (repair) the refinement of the quality of our soul in order to connect with and become a part of heaven and subsequently of godliness. This Truth plainly spoken is the unification of what we are with what we think we are. Once we begin to recognize that we are one with G-d everything we think about will begin to follow this path of completion or the path of Jacob spoken of in verse 137. We are always taking the chaos and uncertainty of life (Amalek) and refining it into the completion of Jacob and the Peace of the Torah. Consider that process to one of taking the raw material (Amalek) and then lifting it up spiritually to make it holy, part of order, part of the ongoing creative force of your intention. The fight that is going on during the period when Moses is raising or lowering his hands symbolizes our struggle at times to transform the raw materials that we are given. Once we realize that this process is something we must be conscious of it makes it easier to remember. We become motivated to become directly involved in our own lifting up by choosing those thoughts of inspiration that are given along with transforming our lower thoughts in much the same way as Israel triumphs over Amalek in the battle spoken of in Exodus 17:11.

A note about prayer. Moses by lifting up his hands was meditating on the endurance of Israel. Israel you see is Moses's heart desire. He prays in this fashion. His thoughts remember the plans he has for Israel which extend to the ultimate destiny of Israel, the establishment of the Promised Land. Moses continues to pray until just before entering the Promised Land G-d shows Moses the future and tells him that he will not enter the Promised Land. The reasons given are one because of the sin at Meribah where Moses struck the rock to bring forth water instead of simply telling the rock to bring forth water. Also two because of the sin of sending the spies forward to scout out the Promised Land. Neither of these reasons in my opinion makes sense either in the context of the surface meanings or the veiled inspirations. What I believe happened at this point was that the ancient wisdom is being deliberately submerged here to hide a very important point. Moses's vision for Israel ended at the Promised Land. The creation which is ongoing had to be taken up now by those whose purpose it was to enter that Promised Land and tend it and keep according to their own intentions. Moses provided the Torah of Truth to guide them. His work was done although he continues to be a spiritual advisor for the succeeding generations of those who quest behind the veils of Torah. When you have an intention and then you see that your work is done it is time to move on to something else. As we move on we do so with the full knowledge of what it is that we are building our next intention upon.

Bahir 137

We come back to the recurring theme of Kindness,Terror and Truth. First we'll make some definitions and bring it back to basics. Trying to figure out these long passages can be daunting but there continues to be the thread of consciousness that winds its way throughout. We'll determine that thread and then follow it to the next phase of enlightenment.

Bahir 137. Why wine and milk? What does one have to do with the other? But this teaches us that wine is Terror and milk is Kindness. Why is wine mentioned first? Because it is closer to us. Do you then think that this refers to actual wine and milk? We must say that it is the Form of wine and milk. Through the merit of Abraham, who was worthy of the attribute of Kindness, Isaac was worthy of the attribute of Terror. And because Isaac was worthy of the attribute of Terror, Jacob was worthy of the attribute of Truth, which is the attribute of Peace. God bestowed him according to his measure. It is thus written (Genesis 25:27) "Jacob was a complete man, dwelling in tents." The word "complete" means nothing other than peace. It is thus written (Deuteronomy 18:13), "You shall be complete with the Lord your God," and the Targum renders this, "You shall be at peace (sh'lim). " The word "complete" refers to nothing other than the Torah. It is thus written (Malachi 2:6), "A Torah of truth was in his mouth." What is written in the very next phrase? It states, "With peace and uprightness, he walked before Me." "Uprightness" is nothing other than peace, as it is written (Psalm 25:21) , "Complete and upright." It is therefore written (Exodus 17:11), "And it was when Moses would raise his hands, Israel would prevail. This teaches us that the Attribute that is called Israel has in it a "Torah of Truth."

Commentary: Here we need to make some definitions. Kindness refers to Chesed and Milk, Terror to Gevurah and Wine, and Truth to Tiphareth and Peace-Israel on the Tree of Life Diagram. These may not be the usual designations of these Sephiroth but we are going to use these definitions for the purpose of the discussion here. The final outcome is uprightness or peace. Complete and upright it is called. If we take the hands of Moses and hold them upright we have the paths going from Tiphereth to both Chesed and Gevurah. Raise your hands. The V formed here is the same V formed by this particular designation with Tipheret forming the lower point. What is happening here and why is this being pointed out to us? The flow of information is that peace extends itself through the attributes of Restriction-Gevurah and Letting Go-Chesed. What we see here is a reintegration of the Tree of Life. It then becomes a model for how to proceed in thinking about the process of creation and experience touched on in the last post as a prelude to this section here. We restrict doubts and encourage or are open to the free flowing energy of awareness seen to come into play as a result of inspiration. The truth or Tiphereth reminds us of the completion or synthesis of these energies of restriction and letting go when seen flowing down the Tree of Life. The reverse upward flow directly involves our Intention demonstrated by the figure of Moses now raising his hands to assure the survival of Israel in the Torah story. What we learn more about in this context is that this survival of Israel is none other than the survival of the Torah itself. Jacob as Israel through his twelve sons completes the purpose of Truth which is also the Torah, the living record of man who seeks G-d and G-d who is forever contacting man. There is an ongoing downward flow of
G-d reaching inside of man and the upward flow of man embodying the essence of Godliness. The next verse goes on to explain this further and it is here that we will go into more detail.

Creation and Experience

There are two processes that are ongoing. One is creation. Another is experience. Each produces its adherents and subsequent generations. The true wisdom is in being able to switch from on to another and to learn how in the midst of one to invoke the other.

Creation takes place continuously. Cells are constantly being born within our bodies.
Experience also follows creation. The passing away of cells after performing their functions completes this cycle of creation and experience. Listen to how thoughts are the forerunners of creation and how creation is imbued by thoughts on their way to becoming experiences.

When an idea first appears it shines with brightness and glows with possibilities. Within the newborn idea is the seed of its transformation into experience. The end is therefore contained within this beginning. Look back in your mind's eye before the beginning to get a sense of the majesty and wonder to the initiating process. We are designed in such a way as to be able to sense this pre-beginning phase of existence. Even if it is only glimmer or a sense of something faint we still carry within us this opening of openings. Call this then the gathering force nameless and unknown yet still felt within our beings as something that has always been there.

The gathering force shapes thought in terms of the exact manner in which it resides within our awareness. Think of a large wave of consciousness filtering itself through the most infintessimal portals of individual awareness that we each call our own centers of expression of this consciousness. Contained within the large wave are the overall plans of creation. We express that part of creation that is inimical to ourselves by opening up our inner conduits of receiving this wave so that we may activate the gathering force that is already resident inside of us in a dormant but ever awakening stage. This paradox of having this sleeping yet awake energy inside of us provides us with the inspirations of our life. Each time we awaken we are able to transform this energy into experience. How do we awaken? By remembering that we are sleeping as in lucid dreaming.

In life there are mysteries
And time is only waiting.
The only way to make your dreams come true is to wake up once you know are dreaming.
Each time you wake up a little bit more you will see your thoughts turning into experiences.
Gain distance through observation and vantage point.
Then seek find and become.
Practice this incessantly.

Go beyond where you think you need to and then keep on going. This is a moving thing and cannot even be seen unless you remain in motion. It is reminiscent of the moving frames on a movie screen. The action is captured in the motion on the screen. The tale is told by moving in the direction of the plot of the story. You have your story. Keep it flowing. Find new ways to shine your inspiration from within to without.

Bahir Verse 136

We have come to be watered by the wells of meaning.

Bahir 136. What is Kindness? It is the Torah, as it is written (Isaiah 55:1), "Ho, let all who are thirsty come for water, let he without silver come, [stock up and eat; come, stock up wine and milk, without silver and without payment]." [Kindness is therefore] silver. It is thus written, "come, stock up and eat; come, stock up wine and milk, without silver and without payment." He fed you Torah and taught you, for you have already earned it through the merit of Abraham, who did deeds of kindness. Without silver, he would feed others, and without payment, he would give them wine and milk.

Commentary: What happens when we study Torah? What happens as a result of our intention to know what lies behind the many veils? What is this process that so takes us over in fascination and internal discovery that it feels as though we are being given a life enhancing nourishment? What is it therefore that we receive in response to what we want to know? How can we tie our study of Torah into our quest for meanings in our life? Let's break this down then and find some answers while using the above passage as an inspiration for the compositions which are about to come forth.

The central theme is kindness. Kindness is sharing what we have with others as well as treating others with respect and in the way in which we would like to be treated. Yes this is the golden rule. Expanding upon this concept we see that there is a distinct feeling of kindness that prevails whenever our actions demonstrate kindness. This kindness and its demonstration are none other than the mitvoth (good deeds) that we are called upon to do each day in order to unify the above and the below, in order to unify our thirst for knowledge with the satisfaction of that thirst. This satisfaction is provided by the openings that are produced whenever we reach up for the answer.

The flow of information is enhanced and raised to the level that we are seeking. In this way our sense of discovery is expanded as well as our capacity for meaning. Think about the meanings that have already come forth from Torah from Rashi, the Zohar, this Bahir, Isaac Luria, et al. In our own way we are following in this tradition of mining the source of discovery by our intention to continuously discover these meanings that are relevant to what we have set our intention upon. When it says in the verse, "come, stock up and eat; come, stock up wine and milk, without silver and without payment," it is telling us that all we need to do is to contemplate the higher meanings of Torah. This contemplation unifies our understanding and takes what we already know and transformed it into the next level of meaning. By the action of this transformation not only is our knowledge transformed but our entire experience as well is transformed.

St. Peter & The Rebate From Heaven

You never can tell what will inspire you on any given day.
Here is the story of St. Peter and the rebate from Heaven

St Peter was interviewing all the recently deceased one timeless day when suddenly there was a commotion near the middle of the line. St. Peter noted the personality and continued checking in the never ending line. Finally the person responsible for the commotion drew up in front of him.
"So what's all the fuss Faye," He asked the slender blonde all dressed in golden robes as was the fashion in heaven at this moment.
"I have a coupon. It says rebate for five years of life," She told him her hair flowing beautifully in the heavenly breeze.
"Hmm. Let's see that," St Peter took the coupon and turned it every which way. "Ah here is the problem. You see it has expired. You are way past the date on this coupon. This was given to you just in case you happened to meet your end before your time kind of like insurance. The angels used to hand them out all over until we discontinued the practice,"
"Excuse me, discontinued the practice. I just received this coupon a few months before well you know...," She implored.
"I'm sorry you see it says here we aren't responsible for administrative errors. Please you are holding up the line. After all this is heaven what could be so bad about this?" He said smiling angelically giving her back the coupon not knowing what else to do. Suddenly her face brightened and she asked,
"What time is it?"
"Don't be silly. There isn't any time in heaven. Everyone knows that. Haven't you read your orientation papers?" He responded looking just a little bit frazzled.

"Yes, yes no time. I know all about this. Time stopped when I arrived here right so how could I be late in presenting my coupon? Well what do you say?" She smiled and looked around her pleased by her quick thought and the shoes with emeralds stitched around the toes.

St. Peter looked up for a moment and then reached out for the rebate coupon. Then he began to laugh and reached out his hands to touch her.

"Have a nice rest of your life my dear. Sorry for the inconvenience." Faye disappeared and woke up in her bed still wearing the emerald shoes and golden robe. Her head was fuzzy clearing from the strangest dream. Wow she thought to herself, that must have been some night.

Bahir 135

There is a lot going on in this next passage. The veils are many but still the light is revealed even more so.

Bahir 135. Rabbi Yochanan said: What is the meaning of the verse (Exodus 17:11), "And it was when Moses would raise his hands, Israel would prevail, and when he would lower his hands, Amalek would prevail."? This teaches us that the whole world endures because of the Lifting of Hands. Why? Because the name of the power given to Jacob is Israel. Abraham, Isaac and Jacob were each given a particular Power. The counterpart of the attribute in which each one walked was given to him. Abraham did deeds of kindness. He prepared food for everyone in his area and for all wayfarers. He acted kindly and went out to greet them, as it is written (Genesis 18:2), "and he ran to greet them." Not only that, but (Genesis 18:2) , "He bowed to the earth." This was a complete act of kindness. God therefore granted him the same measure and gave him the attribute of Kindness (Chesed). It is thus written (Micah 7:20) , "You give truth to Jacob, Kindness to Abraham, as You swore to our fathers from days of yore." What is the meaning of "from days of yore"? This teaches us that if Abraham did not do deeds of kindness, then he would not have been worthy of the attribute of Truth. Jacob would then not have been worthy of the attribute of Truth. In the merit through which Abraham was worthy of the attribute of Kindness, Isaac became worthy of the attribute of Terror. It is thus written (Genesis 31:53), "And Jacob swore by the Terror of his father Isaac." Does anyone then swear in this manner, mentioning his belief in the Terror of his father? But up until that time, Jacob had not been given any power. He therefore swore by the power that was given to his father. It is for this reason that it is written, "And Jacob swore by the Terror of his father Isaac." What is it? It is Chaos. It emanates from evil and astounds people. And what is that ? It is that regarding which it is written (I Kings 18:38), "And fire came down and it consumed the burnt offering, and the stones, and the earth, and it evaporated the water that was in the trench." It is also written (Deuteronomy 4:24), "The Lord your God is a consuming fire, a jealous God."

Commentary: The first part refers to the raising or lifting up of the hands. This tells us that in the battles of our life the outcome is only assured when we consciously make the effort to seek Hashem. If we don't or we 'lower our hands' then we will experience Amalek or chaos in our experiences. The world endures, our world endures with all the wonders and blessings of Hashem because of the intention that we are demonstrating through our prayers, the doing of Mitzvoth and the study of Torah. The act of lifting up our hands means that we are choosing to speak words of kindness and to fill our thoughts with the unity of Torah. We find meanings wending their way into our consciousness and are better able to understand each moment that preciously comes our way. Each of us is given an attribute from the holiness of Hashem which resides in our divine soul as the Yud or divine spark of holiness. When we share our good with others or study in such a way as to unify the understandings we have within our being and through acts of goodness with others we unveil the holiness if only for a moment to correct this world and make our lives and the life of the world purer and more holy. Abraham did this through his special quality of kindness. His kindness filled the world and overflowed through his acts and through the corresponding return of Hashem's blessings. For Abraham life became an arena for his kindness leading to his love and embodiment of Truth. What he was giving was returned to him a hundredfold. Isaac we are told above had the power of terror. His was the power of Chaos that emanates from Evil and astounds people. Why would this be a merit? In order to break the hold of Chaos upon a person's mind and life they must first become aware of it. Isaac was able to embody this awareness of chaos so that other's would suddenly turn away from a life of chaotic thinking and action. They would be astounded by the sudden knowledge imparted to them by Isaac. The knowledge or merit of Chaos allows us to dissolve our reactive tendencies and to offer them up to be consumed by this particular understanding. What is consumed is only that which has been shown to be false. Terror can be shown to another as to what the dire consequences of their actions might bring them. When you realize that your actions may affect you adversely then you are motivated to turn your life around.
Jacob too has the foreknowledge of the future that Isaac exhibits and is able to also come to embody Truth as his forebear Abraham did. It is the Truth of recognizing the presence of the holy in our lives. It is the truth of reaching up when chaos threatens our peaceful existence. It is the Truth of placing in heaven that which we choose as good and right for our life experiences.

Places on High

'Where the waters run the rivers will flow.'

Choose the thought stream that you may attach yourself to. Make your choices way up on high. Let go of all negative influences. Feel the wind at your back. Know that in this moment you are connected on high.

If you restrict desire this will produce power like the compression of the combustion engine.

The real question is how to direct this power.

Intention produces invention by your continual focus on a solution. Invention opens the new roadways where you must travel to in writing the map moment by moment. The solution is your destination, your heart's desire.

Along the way course corrections must constantly be made until you are well underway and then momentum will help to carry you to this destination. Still momentum is never enough because you will always need to reaffirm your destination making sure that you aren't put off course by last minute obstructions. Up until the moment you arrive you must intend to hit the mark perfectly. There can be no let up. If you pay attention during the journey you will then have a road map at the end that you may modify for your next journey.

Many will arrive at their destination innately not knowing quite how they made it. Then when they start out on another journey they are surprised at the delays taking place. No map was provided because they failed to pay attention along the way the first time.

You can have what you want your heart's desire but you do have to pay attention. One more thing. Your heart's desire has to resonate within your being with the full force of your heart and mind and soul. In other words you have to really want it. If this is true then you will remember each day to keep going for it until it comes to you.

{Man may be insignificant from one perspective, but his importance is cosmic from another.
"I am dust and ashes" expresses on view.
"The universe was created on my account," expresses the second.} ---Tanya 18th Century

Bahir Verse 133-134

An interesting point is discussed to further clarify the 'glory of God.'

Bahir 133. Is this "glory of God" then not one of His hosts? Is it not inferior? Why then do they bless it? But what is this like? A man had a beautiful garden. Outside the garden but close to it, he had a nice section of field. On this section, he planted a beautiful flower garden. The first thing that he would water would be his garden. The water would spread over the entire garden. It would not reach the section of field however, since it was not attached, even though it was all one. He therefore opened a place for it and watered it separately.

Commentary: We see by our definition of the 'glory of God' that it is apprehended by a feeling. It is that something which fills us with inspiration and expands our sense of connection. It is a separate portion of G-d's holiness yet it operates within its own sense of purpose. When we are blessing G-d for our food, shelter, our money, our health, all of these form a pattern of thankfulness for the responses that we have received to our prayers. Our blessings each day make this pattern continuous as we take every opportunity to recognize G-d in our lives. In the verse what is being blessed is the 'glory of God.' We are recognizing and asking to be a continuous part of this Glory of God in order that we may feel the connection and then shower our prayers with the length and breadth of this feeling of connection.

More is revealed in the following verse:

134. Rabbi Rahumai said: Glory (Kavod) and Heart (Lev) both have the same [numerical value, namely 32]. They are both one, but Glory refers to its function on high, and Heart refers to its function below. "God's glory" and the heart of heaven" are therefore both identical.

Commentary: Through gematria Glory and Lev are related. The glory of God and the heart of heaven are one in the same as the verse explains. Its function on high perceived as Glory is the essence of that feeling when it first comes into our awareness. The heart of heaven is when this feeling expands and fills us with the unity of connection. What is this like? There was a King who had a daughter he never saw but was always in touch with and she resembled him in every way except that she was female and that her quarters were at the far end of the kingdom. The daughter was loved by everyone around her and inspired those in her presence to love one another and to bless the daughter whose love and kindness was felt by all. Their blessings for the daughter radiated to the King who in turn radiated love and fullness to his daughter as the people all partook of the bounty of this plentitude of blessings.

Bahir Verse 132

Keep in mind that from here on in we are stepping deeply inside of the comprehension of our connection with Hashem.

Bahir 132. What is the meaning of "from His place"? This indicates that none know his place. This is like a royal princess who came from a far place. People did not know her origin, but they saw that she was a woman of valour, beautiful and refined in all her ways. They said, "She certainly originates from the side of light, for she illuminates the world through heer deeds." They asked her, "From where are you?" She replied, "From my place." They said, "If so, the people of your place are great. May you be blessed, and may your place be blessed."

Commentary: "From His place" refers to the unseen essence that we are connecting with. It is the experience of loving HaShem deeply and with passion. It is the ultimate embrace that consciousness can engender. The beautiful princess is described in terms that make her especially desirable so much so that people want to know where would such a beauty come from. If you were to see your friend laughing with joy and embracing another friend you would go over to inquire as to their emotions. Once there they might tell you that they found a fortune. When you asked where they could say 'oh it is somewhere over there.' You would marvel and think this was such a wonderful place. It would be somewhere that you wanted to go. Then you would search for this place because the proof of its existence was that your two friends had already found it.

This place is blessed because it is the source of all blessings. The blessings are simply then a recognition of this source and a calling forth of the quality of blessings from within. The people in this case are your thoughts that study Truth, torah, higher wisdom, mitvahs and as a result of this higher contemplation you then find the source of these blessings is always within you.