Monday, October 30, 2006

Opening the door through mitzvah to the Mashiach

The Mashiach or the age of the Mashiach is much close than any of us can imagine. In fact you could measure the distance with the finest thinnest thread. This distance also happens to be the exact same distance between ourselves and that of the presence of G-d. This is however, not a coincidence. When we are able to completely span that infinitesimal distance then we will be one with God in all ways and by consequence usher in the age of the Mashiach.

Young David was listening to his father say his prayers one day and he asked him,

"Papa when is Mashiach coming?" David said sitting writing the letters in his notebook.

"Soon my son soon. We all have to do all the mitzvahs and make ourselves ready for that day," His father answered.

"Papa why do we have to wait? Why can't we go meet Mashiach? After all he must have had a long way to come since it is taking him so long. We could go out and give him a ride in our new car. I am sure he would like that and this way we wouldn't have to wait," David said smiling looking at his father for an answer.

"David. Mashiach won't come until we make this world a better place. All of us have to do our part," His father answered patiently.

"Papa you mean Mashiach hasn't even started out yet? He just sits there waiting for us to do our part?" David asked earnestly.

"Yes David it is just the way it is," He said to David looking into his kind innocent eyes.

"Well what if someone were to go knock on Mashiach's door and tell him that we are waiting. Maybe he would hurry up since everyone needs him so much. I will go and hold the door for him and show him the way in case he gets lost," David said eagerly.

"Son that isn't the way it is. We'll just have to wait now finish your lesson," Father said sternly.
David went back to his letters. Suddenly he spoke again.

"Father I don't understand. You say he is coming and yet you say we aren't ready which means he isn't coming after all. Then you say we must make ready but you expect him to find the way by himself. Someone has to go meet him that is all and then they can show everyone else the Mashiach," David said firmly or about as firmly as a seven year old could pull off.

"David no one can go meet the Mashiach because they don't where he lives," Father answered.

David looked up incredulously. "You mean all this time you have asked for someone to come and you don't know where he lives and you refuse to even give him directions to come. Papa it just isn't fair," David said with disappointment.

"Yes son but still we must pray for him to come," His father answered and then walked away.

David prayed and prayed and just knew that Mishiach would hear him. That night Mashiach came to him in a dream and said.

Know that I am always here just a thought away really. You did right of course. No one should have to wait for me rather they can come to me and I will me them halfway.


When David woke up there was peace in the world and all men lived as brothers and sisters. No one strived with another and greed was forever gone from the world.
When his father woke up however, nothing had changed.

David's father was wrong of course. We do know where the Mashiach lives. He lives in the heart of every mitzvah. We can too show the Mashiach the way into our hearts and from there expect to see his appearance in our lives. What is this Mashiach? It is our full connection with Hashem. Just like with everything else in this universe what we expect to come will come according to the strength and faith of our expectation. When the Israelites were asked to enter the Dead Sea it still hadn't parted but by the time the water reached the neck of the lead person their faith was sealed and the sea parted. It is this kind of matter of fact faith that brings the Mashiach. If we keep calling for him to come it is as if we are calling from afar. If we instead know in our hearts that the Mashiach is already here that is another story entirely and one that keeps being replayed throughout every mitzvah. You see it isn't the waiting for Mashiach that brings him into our lives it is our acceptance of him deep inside as a part of ourselves where our soul meets G-d.

Thursday, October 26, 2006

Bahir 177-178

We could not have prepared ourselves better to understand what these next two verses bring forth.


Verse 177. What are "willows of the brook"? There are two [willow branches in the Lulav, ] and these parallel the two legs in man. Why are the ["willows of the brook"] called Arvey Nachal ? Because the greater of the two is inclined toward the west (ma-Arev) and draws its strength from there. The one to the north is smaller than it by a journey of 500 years. It is on the northwest side, through which it functions. It is named after it, since they are both mixed (Arav) .

Commentary: The theme of the Shekinah is extended here as the energy of life is explained and related directed to man drawing his strength from the thoughts he thinks in the present and the inspirations that he receives from on high. The journey of 500 years refers to the oral Torah. This oral Torah is not only passed mouth to ear it is also passed mind to mind as the Eternal has discovered so we have uncovered. These branches are our direct connection to all things holy great and small.

Verse 178. Another explanation: [Willows of the Brook] are called Arvey Nachal because the function of one is sometimes mixed (ma-arav) with that of the other. Why are they called Willows of the Brook ? This is because of the place in which they are fixed, which is called Brook. It is thus written (Ecclesiastes 1:7) , "All the Brooks go to the sea, but the sea is not filled." What is this sea? We say that it is the Etrog. How do we know that each of the seven Attributes is called a Brook (Nachal) ? Because it is written (Numbers 21:19), "From Gift to Nachaliel [, from Nachaliel to Bamot, and from Bamot to the valley that is in the Field of Moab, the head of the cliff, and it looks down on the face of the Yeshimon]." Do not read Nachaliel, but Nachley El ­ Brooks of God. And all six then go on one path to the sea. What is this path? It is the one that arbitrates between them. It is thus written (Habbakuk 3:5), "Before Him goes the pestilence, and fiery bolt at His feet." All of them go to that pipe, and from that pipe to the sea. This is the meaning of the verse, "From Gift to Brooks of God." [Gift] is the place that is given, namely the brain. From there they go to the Brooks of God. "And from Brooks of God to Bamot." What is Bamot? As the Targut renders it, Ramta ­ "heights." This is the Segol that follows the Zarka . [The verse continues,] "And from Bamot to the valley that is in the Field of Moab, the head of the cliff, and it looks down on the face of the Yeshimon." "And from the heights (Bamot) to the valley that is in the Field of Moab." This is that which is prepared. And what is that which was in the Field of Moab? Do not read Moab, but May- av ­"from a father." This is the father regarding which it is written (Genesis 26:5) "Because Abraham hearkened to my voice, kept My trust, My commandments and My decrees..." What is this field? It is the one that is at "the head of the cliff," and which also "looks down on the face of the Yeshimon." [Yeshimon] is interpreted to mean Heaven. Regarding that pipe, it is written (Song of Songs 4:15) , "A fountain of gardens, a well of living waters, flowing from Lebanon." What is Lebanon? We say that this is Wisdom. What are the Willows of the Brook (Nachal) ? We say that this is that which gives inheritance (Nachalah) to Israel. It refers to the two Wheels of the Chariot.


Commentary: If you read all of this keeping in mind the flow of energy or the life force then you will be able to follow this flow where the verse is leading us to. lets dive in here to find out where to begin.

The function of one is sometimes mixed with the other. This refers to the two branches that are mixed or the two sources of thought one occurring now and the other recurring throughout time as in those thoughts that have been building and maintaining the Garden of Eden since the beginning.

This Brook that is talked about above refers to those waters of consciousness that continue to spring forth in response to our studies and thoughts of G-d. Every thought then becomes a reflection and like a brook these reflections follow the pathways of all such reflections., i.e. to the sea of consciousness where holiness never ceases. What is this sea? Etrog it says is this sea. As we learned earlier Etrog refers to the Divine Presence or Shekinah. The seven attributes refers to Zeir Anpin or the seven lower Sephiroth of Chesed, Gevurah, Tiphereth, Netzach, Hod, Yesod and Malkuth. They are called brooks of G-d because they only flow due to the influence of G-d from above. Of course they must flow back to G-d because of the unity of G-d because all things are from One by the mediation (or meditation) of the One.

They flow from the Gift to the Brooks of G-d. The Gift is where our holy thoughts gather or the brain that receives its Gift from the Divine Presence which then by inspiring our thoughts produces the energy of life that flows upwards. It reaches a further gathering place called Bamot called so because it is here that there is a gathering of the life force that then flows upwards still to the 'valley that is in the Field of Moab or as the verse explains 'from a father.

This valley is above us meaning the waters above as in Gen 1:6 And God said: 'Let there be a firmament in the midst of the waters, and let it divide the waters from the waters. 7 And God made the firmament, and divided the waters which were under the firmament from the waters which were above the firmament; and it was so. Here in this valley in the Field of Moab we find ourselves in the upper waters. Read waters as a specialized type of consciousness that acts to unify our thoughts raised to the level of holiness through the agencies of the Shekinah. From these upper waters we are able as it says to look down on the face of the Yeshimon interpreted to mean heaven.

Thoughts are random at first perhaps and then order in introduced through various ways but order alone isn't enough there must be a level of holiness. There must be a level of return that is commensurate with the inspirations that we are given. We are never alone. The Shekinah surrounds us as we begin our upwards journey towards heaven. This journey takes place entirely in the realm of consciousness. These different states of mind are explained in order that we understand how to live our lives in accordance with the truths that are represented through each state of mind. When we listen we receive more inspirations and then ascend further. The pathways of ascension are explained remarkably well in the language of the times of the Bahir. The field at the edge of a cliff is a perfect metaphor for the overflowing of thoughts taking place as we intentionally place our attention on G-d. The Pipe explained above is the channel through which these waters flow through. Where they come from is Wisdom or the ability to unify diverse elements of creation into a single way of looking at things. Then using this philosophy all things are understood in terms of this Lebanon or Wisdom.

The Willows of the Brook are called the inheritance of Israel. What this means is that everything that has come before in terms of insight and inspiration is ours just for the attention that we give it. More than this what we learn is about the process itself and how it relates to both our finite and eternal life experiences. This is mind raised to holiness through the transmission of the life force (our holy thoughts) which are then transformed first in the lower heaven and then in upper heaven so that in unity we may approach holiness each and every day knowing the right direction by having the map always on hand given from above by
G-d through the Divine Presence or Shekinah.

Wednesday, October 25, 2006

A Haiku moment

Mind Directs

Will Projects

And the world is but malleable clay.

The Direct Results of Thought

Thoughts become the breath of the mind. They have energy and specific vibrational qualities. They may unify or they may tear apart it is all up to the 'chooser' that part of yourself that is waking up into the fullest consciousness of self. This full consciousness means that you are aware of the process taking place within you. You are aware of your part in making the choices that promote your peaceful mind. You pay attention now then to what you are thinking without following your thinking. The best way to do this is to use the mind's wonderful capacity for imitation. Set a groove and let mind repeat that groove endlessly making variations upon a theme and spinning offshoots of discovery that keep the highest groove going. Think of your thoughts as you would the air you breathe. Make them as pure as can be. Strive to maintain every positive direction by simply repeating positive ideas or reaching up for inspiration. Keep at this a while and you know what happens? The mountain begins to come to you. The way is made easier before you because of the light that you have intentionally chosen to bring into and out of your life.

Monday, October 23, 2006

Bahir 175-176

The evidence now becomes clear that what we are talking about is the Shekinah and that the reference is to the chakras or wheels of energy called Sephiroth described by the glyph called the Tree of Life.

175. What is this that is Holy? It is the Etrog , which is the beauty (hadar) of them all. Why is it called beautiful (hadar) ? Do not read hadar , but HaDar ­ "Which dwells." This refers to the Etrog which is not bound together with the Lulav. Without it the commandment of the Lulav cannot be fulfilled. It is also bound with them all. It is with each one of them, and is unified with them all.

Commentary: Look at what we have unified together here. The Etrog or female counterpart to the Lulav, the beauty which is seen as 'which dwells' and the tying together of all with the unity of all.

Wow. Remember the meanings we discussed for the Shekinah and how its root comes from 'Shakan' and 'Mishan'

dwelling place or "dwelling place of "Him who dwells

and directly refers to the innermost connection called the Shekinah. The next verse describes what is meant by the Lulav. Let's continue there in commentary.

176. What does the Lulav parallel? It is the counterpart of the spinal cord. It is thus written (Leviticus 23:40), "[fronds of a date palm,] a branch of a tree of leaves, and willows of the brook." The [leafy] branches [of the myrtle] must cover the majority [of the bunch]. If its branches do not cover its majority, it is invalid. Why? What is this like? A man has arms, and with them he protects his head. He has two arms, and his head makes three. [It is therefore called] "a branch of a tree of leaves." A "branch" is to the left, and the "leaves" are to the right. It then comes out that the "tree" is in the centre. And why is it called a "tree"? Because it is the Root of the Tree.


Commentary: The counterpart of the spinal cord? Perfect. The spinal cord is the channel whereby all messages of the inner awareness pass through. It is after all the trunk of the Tree of Life. From this trunk the energy called life courses along its way. What is its way? The way evolves out of thought which then goes through the various stages described in the Sephiroth. The branches are the nerves bundles or nexus through the body and related to each energy center-chakra or sephiroth. This also refers to the spiritual counterparts of the body structures which relate then themselves similarly to the four worlds of Kabbalah. The nexus is the inner core or bunch of these energy centers. The tree mentioned here is the pathway that consciousness builds for itself out of itself. The Root of the Tree is none other than Torah which draws its sustenance for the same source as the Tree of Life and its root. The two are related and as one they make up the central connection our thoughts strive for when we seek to unify one with another.

Friday, October 20, 2006

Establishing and promoting the flow of connection

The question then becomes one of establishing and promoting the flow of connection throughout the entire field of thoughts that you are engaged in throughout your day.

Why is this a question?

Because in each moment you have a choice to make as to whether to proceed-move on or look back. The lesson here like Lot's wife is to keep moving on. The pillar of salt represents the status quo and the crystallization of ideas which though seemingly well structured like a pillar of salt it is subject to decay and dissolution. Life means moving on in body mind and spirit.

What does this mean in terms of promoting the flow of connection throughout the day?

Just this. Every idea or insight you may have is a stepping stone to yet even another idea or insight. No matter how brilliant this idea you have is it can be improved upon. Our purpose can be to improve upon each moment making our lives better in the meantime and because of this influencing all of those around us to do the same. Life moves by inspiration and continues its way by raising the level of our awareness of all that is around us in terms of finding new avenues for self study.

In our earlier discussions we spoke of the Shekinah the Divine Presence of G-d. All we are talking about is our experience within however we choose to describe it to ourselves. It is the experience of G-d in the most intimate way possible. There is the combination of reaching for G-d and the answering touch which is then called the Shekinah, G-d's touch which we feel and then reach for some more. Listening-Acceptance and then Transformation through absorption and a complete letting go inside of this presence and then letting it guide you in all of your ways.

Song of Songs 2:4 He hath brought me to the banqueting-house, and his banner over me is love.

Here she seeks her lover and describes what happens when they are together. She is the Shekinah. He is the soul pure and undefiled that she wants to bond with. You have to understand the great longing of the Shekinah to bond with the essence of your being. It is probably the most intense longing that there is. This is because the more we experience separation from this presence the greater the longing then becomes. Once we start to realize that we are in effect being sought after it makes our actions to return to these feelings of sharing the presence of G-d that much more easy to accept and integrate into the thoughts that we can become accustomed to.



Thursday, October 19, 2006

Bahir 174

Extension. Watch as this idea unfolds

Verse 174. And what is the reason that you said that the Song of Songs is beautiful? Yes, it is the most beautiful of all the Holy Scriptures. Rabbi Yochanan thus said: All Scripture is holy, and all the Torah is holy, but the Song of Songs is the Holy of Holies. What is the meaning of the Holy of Holies? It means that it is holy for the Holy Ones. What are the Holy Ones? They are the counterparts of the six directions that are in man. That which is holy for them is holy for everything.

Commentary: It is ecstasy that is being described within the Song of Songs. It is the kind of ecstasy associated for a man with a beautiful woman. It is the a description of the Divine Presence, the Shekinah. This experience of the Shekinah is always described in sensual terms. This sensuality however, surpasses the physical sensations ascending and becoming something else that is best described as the holy of holies. The best counterpart for the holy of holies is the sahasra chakra described in Kundalini meditation. This chakra is the crown chakra associating it with Kether and beyond. It is also called the thousanded petalled lotus because of the bliss that radiates outwards from this experience. An allusion to this outward radiation is when the Holy Ones are described as 'the counterparts of the six directions that are in man. We are speaking here of the level where cause comes into being taking part in everything that descends from it. The Shekinah experience is holy because it is a direction connection to the G-d within that speaks in the classic terms of feelings and love.

Song of Songs 1:2
Let him kiss me with the kisses of his mouth--for thy love is better than wine.

Here is the experience of the Shekinah opening up to the interests of man in his quest for unity sublime. We learn from this that not only do we seek the Shekinah but also that the Shekinah seeks us.

Song of Songs 1:3
Thine ointments have a goodly fragrance; thy name is as ointment poured forth; therefore do the maidens love thee.

The ointments in this case are our Torah studies which rise to the higher levels as oinment is poured forth. The maidens are the angels above who carry these oinments swooning with their fragrances of truth and insights.

Song of Songs 1:4 Draw me, we will run after thee; the king hath brought me into his chambers; we will be glad and rejoice in thee, we will find thy love more fragrant than wine! sincerely do they love thee.

See how the Shekinah beckons us. Bring me down or draw me into thy life. We will run after thee. Here is the evidence that the Shekinah is an angelic presence made up and the Ophanim and chayoth ha kodesh.
The chambers are the inner sanctuaries in mind sometimes called mansions where we connect to Arik Anpin or the totality of the universe. We will be glad... speaks of the sensation of bliss that is returned for or by our efforts. When we love the Shekinah that love is consumed with relish and flavor and returned completely, 'sincerely do they love thee.'

Song of Songs 1:5
'I am black, but comely, O ye daughters of Jerusalem, as the tents of Kedar, as the curtains of Solomon.

Symbolically this is the mind of the man reaching out for connection. It is dark because it seeks connection but doesn't have it yet. The daughters of Jerusalem are symbolic of thought that has been infused with the Shekinah.

Song of Songs 1:6
Look not upon me, that I am swarthy, that the sun hath tanned me; my mother's sons were incensed against me, they made me keeper of the vineyards; but mine own vineyard have I not kept.'

Many times in life we find ourselves thinking about someone else's problems never really dealing with our own situation. Because of this chaos or darkness still clings to us.

Song of Songs 1:7
Tell me, O thou whom my soul loveth, where thou feedest, where thou makest thy flock to rest at noon; for why should I be as one that veileth herself beside the flocks of thy companions?

Seeking connection the soul asks where to find it; where to find the peace of communion with thoughts (thy flocks) that are infused with the Shekinah, with connection. There isn't any need to hide your thoughts once they reach out for unity in Torah in the Tree of Life.

Read the Song of Songs now with the idea of Shekinah and the rising of Kundalini energy. Keep in mind that in some portions are described the downward flow and in others are described the upwards flow.
Take all of this with inner connection of the Tree of Life which turns out to be the flowing of energy centers throughout the body in one sense but in another sense describes the process of thought as it passes from inspiration into sensation. More on this and the Song of Songs in the next verse.









Wednesday, October 18, 2006

Prayers and deity

It is therefore one thing to pray to something addressing our prayers to deity, to G-d, the universe, however we choose to pray. It however, another thing to pray in the midst of something, to know that you are surrounded by this something and that your prayers are a part of the self expression of this something. When you pray to something there is a degree of separation involved as in between a king and his subjects. Conversely when you pray within something you are a part of that something and operate within with full knowledge of your part to play. Both your prayer and its acceptance assume a higher function. The only way that prayer may be activated into demonstration is where certainty reaches up on high and assumes its station as the director of all the activities which precede the form. When you are directly connected to source the following statements may be issued with complete certainty.

I see it

I say it

I know it

I show it

I prove it

I become it

All of this happens right now there is no delay.


There isn't any sense of asking for something here because in effect what you are doing is taking part in creation from the inside out. Your recognition of the presence of G-d is then without question. The accuser in this scenario is so far gone that he is out of sight. Why does the accuser leave? Because in the presence of G-d there cannot be any doubt. In addition in order to prove it as the fifth statement says even if the accuser should wander back in and try to sideswipe your efforts the intense focus of your kavannah lights up the intruder and he is quickly cast off.

What does any of this have to do with the Shekinah? The Shekinah in its feminine form is the indwelling presence of G-d directly impacting our soul(s). It is the response of G-d to our intention to fill our lives with him. Call it the love of G-d, or the Glory of G-d, or just simply a warm inner feeling of fullness. Just like with G-d when we try to describe the essence we fall short with our descriptions of the Shekinah which we are always describing after the fact as it were. Still we can pinpoint this feeling if we learn how to pay attention to it and then seek to bring our awareness there during our prayers. The process then becomes one of our being imbued with the presence as we speak into it our intention. It goes without saying that our intentions must involve mitzvoth in order for us to be able to maintain the feeling of the Shekinah. Also this presence seems to come and go without rhyme or reason however, this is not true. The Shekinah arrives because of mitzvoth and Torah study and stays as long as these two operations continue. It is interesting to note here that one encourages the other. Torah study encourages mitzvoth and visa versa. Torah study takes you deeper in mitzvoth and mitzvoth opens up the doors in your mind allowing you deeper meanings in your comprehension of Torah.

Monday, October 16, 2006

Bahir 173

The theme of the Shekinah is described further. The next few verses go into great detail. In the commentary we will go over the context into which this is explained. With this context then the meanings become very clear and describe a natural process that is hidden and all of us experience it from time to time.

Bahir 173. What is the meaning of "beautiful"? It is the beauty of all things. This is also the beauty of the Songs of Songs. Regarding it, it is written (Songs of Songs 6:10) , "Who is she who looks forth as the dawn, fair as the moon, clear as the sun, terrible like an army with banners?" This relates to the Female. Because of her, the female was taken from Adam. This is because it is impossible for the lower world to endure without the female. And why is the female called Nekevah ? Because her orifices (Nekev) are wide. Also because she has more orifices than the male. What are they? They are the orifices of the breasts, the womb, and the receptacle.

Commentary: It is the female who is beautiful but it isn't the female as personified by the feminine form. It is the female aspect of G-d that comes in response to your recognition of this presence within and without. This recognition occurs through insight, empathy, deep feelings, mitzvoth, meditation-contemplation and any kind of beyond words kind of experience that you may either witness or be a part of. It is our experience of the transformation within that gives itself back to us as this experience which is beautiful and compares to the female. Here is some interesting information about the derivation of Shekinah.

ynk# Is sometimes used to describe the presence in the tabernacle. The word "mishkan," Nk#m a derivative of "shakan,"Nk# , is often translated "tabernacle." "Mishkan" means "dwelling place or "dwelling place of "Him who dwells" or "Shekinah."


The Glory of G-d hwhy Kwbk is also thought of as the Shekinah or the presence of G-d.

Who inhabits Kykw#
Shekinah does not occur in the Torah in the feminine form but here the masculine form appears here:

Deuteronomy 33:16 And for the precious things of the earth and the fulness thereof, and the good will of Him that dwelt ynk# (shin kaf nun yud )in the bush; let the blessing come upon the head of Joseph, and upon the crown of the head of him that is prince among his brethren.

All of this we will use to describe in part what appears to happen. The Shekinah responds to righteousness. It responds with connection. This connection is between the status of this world and the ever changing circumstances that reside in the world to come. This connection bridges the gap between man's understanding and comprehension of deity and the actualization of the experience of deity. Through our meditations on G-d or G-dliness, through mitzvoth, and through Torah study comes the experience of the Shekinah. It is a taste of 'the glory of G-d.' Adam in order to experience the touch of G-d has the essence of feeling or the female taken from him to be fashioned into a physical embodiment of feeling or his help mate, woman. The female is taken from Adam in order to remind him of his feeling connection to G-d. G-d wanted to make sure that man experienced G-d or that man was able then to communicate with G-d since two way communication was the only way a true reflection or image of G-d could exist in the Garden of Eden. Without this there is no growth not just of man per se but of his conception of G-d that must be ongoing in perception. Since man is always connected to his feeling nature throughout his body the task of reestablishing this primary connection becomes one of constant preparation and insightful thinking. The activity of the mind of man in conjunction with the feeling nature or the Shekinah response is the fundamental elemental unity that produces all things in the 'lower worlds.'

The female is called Nekevah because of the orifices or openings in the female body. These openings can be likened to the earth that is ready to receive the plantings from above. There are also inner emotional counterparts to this concept. For example. When your mind is open to learning new ideas these come freely without endless battles with the ego and its status quo based objections. Emotionally you want to be free to express yourself and not seal yourself off in a cold hard shell. All of these things point out the openings that are symbolized by the female.


w/

Bahir 172

See how now we weave the fruits of thought into the form, the counterpart, the image of the Holy One Blessed be He.

Verse 172. And what are the sons? I have already told you that the Blessed Holy One has seven Holy Forms. All of them have a counterpart in man, as it is written (Genesis 9:6), "for in the form of God He made man." It is likewise written (Genesis 1:27), "In the form of God He made him, male and female He made them." This is what they are: The right and left legs; The right and left hands; The body, covenant and head. But these are only six. You have said that there are seven. The seventh is with his wife. It is thus written (Genesis 2:24) , "And they shall be one flesh." But she was taken from his ribs, as it is written (Genesis 2:21), "And He took one of his ribs." He said: Yes from his ribs. Does he then have a rib? Yes. It is written (Exodus 26:20), "the ribs of the tabernacle." The Targum renders this, "the side of the tabernacle." And what is His side? What is this like? A king had an idea to plant ten male trees in a garden. All of them were date palms. He said, "Since they are all the same kind, it is impossible for them to endure." What did he do? He planted an Etrog among them. This was one of those which he had intended to be male. And why is the Etrog female? Because it is written (Leviticus 23:40), "The fruit of a beautiful tree, fronds of a date palm, [branches of a tree of leaves, and willows of the brook]." What is the fruit of a beautiful (hadar) tree? The Targum renders this verse, "The fruit of the Etrog tree, and the Lulav. "

Commentary: There are lots of meaning here of course and associations that could be made all across the board. Here we will choose to zone in the meanings most pertinent to this very moment. The sons represent your ideas and inspirations. In man these ideas are represented by the seven holy forms designated by the various sections of the body represented above. These representation however, go far beyond the body in these various meanings. We need to first figure out what direction are we being led into and that direction comes from the splitting off of the idea into its feminine counterpart without which these ideas cannot become ensouled in form. The body is referred to as the tabernacle and in a very true spiritual sense it is this. Why? Because the body reflects the mind and the mind in its upward glancing reflects the holy one blessed be he. The male trees give us the same kind of imagery especially as the female etrog is place in their midst. Without this parcelling or splitting of the female in the midst of the male creation does not proceed. In a mystical sense this is the effecting of the unity of Yud K and Vav and K providing the inner operation the Elohim as the above transforms the below and the cycle becomes a continuous channel. How does this help us? What practical value is there for us here?

When your thoughts are aroused on high there has to be a bridge or a connection between your thoughts and on high in order that your intentions or prayers may be realized. What is this connection? It is the Shekinah. The Shekinah is the feeling counterpart of G-d. It is isn't enough therefore to pray in sequence a list or a litany of requests. We must also engage our feelings to respond to the upper levels of awareness. Joy open up these doors as we pray in fulfillment of our prayers having already been answered. How else could we get a taste of the Divine unless we assume the feeling of both asking and receiving as part of the same operations. The date palms are called all of the same kind. It is also said that they could not endure with the Etrog planted amongst them. Our intentions no how firmly placed or placed cannot last without our feelings in particular the feelings of having and knowing that our prayers are answered. When we pray we rouse the above and also earth the below. It is a two fold intention reception. Nothing however will appear until we take heed to the first commandment.

I AM THE LORD YOUR GOD, WHO BROUGHT YOU OUT OF THE LAND OF EGYPT.

There is no transformation into form without the recognition of the power that effects all such transitions from one state of being to another. This conversation needs to be ongoing and indeed can never cease. Egypt is the status quo which must decay. G-d represents the transformation of change for the better. In order to pull yourself up you have to lift up your eyes to heaven and allow your feelings to connect in every way that you can think of by saying 'YES' to this divine connection.

Friday, October 13, 2006

Bahir 170-171

Just like that we are brought into a discussion of the Divine Presence. It is the meaning within the meaning so often hinted at here in the Bahir.

Verse 170. What is the meaning of "Victory of Victories"? There is a single Victory (Netzach). Which is it? It is the one that inclines toward the west. And what is secondary to it? This is the one that inclines toward the north. And the third one? This is the one that is below. The third one? But you have said that the Chariot has two wheels. We must therefore say that the end of the Divine Presence is also called Victory. This is the meaning of "Victory of Victories." "Victory" is one, and "Victories" is two, giving [a total of] three.

Commentary: The wheels of the chariot or the Ophanim are going in directions at right angles to each other which brings to mind a gear like arrangement. The sum total of both directions turns out to be a third direction. Here we are talking about what is flowing into and then flowing from Netzach or the eighth Sephiroth. Like the Sephiroth the energy of the Divine Presence flows from above to below and then again to the above from below. This is explained further in the next verse 171 but for here the context becomes Netzach as a source of empowerment. What specifically could be happening here at Netzach to make it the subject of this particular discussion tying it into the Divine Presence? We'll delve into this here and expound upon it in the next verse during the commentary there.

First of all take the energy of the Divine Presence. What is this? It is the energy of thought patterns that have linked themselves to unity through Torah. Admittedly this is hard to explain. Once a connection is established within Torah this facilitates the formation of paths of consciousness between Torah and the inner central core of your being tied to your soul and ultimately where the spark of G-d rests. Thoughts align themselves into associations of ideas forming the unseen latticework whereby this connection is able to operate. In any system of transference of energy where there are valves to regulate the flow of energy the rate of egress through the valve usually has a certain point where the valve will open. Too little and the valve remains closed until the threshhold is reached and then the valve opens allowing the energy (water, electricity, mind stuff, etc.) to pass freely through. Netzach then is a nexus it is being pointed out to allow the two way passing of energy flowing downward and upwards along the Tree of Life considered as a diagram of the Sephiroth with the various energy signatures that each Sephiroth has. Victory that is one is the passing from Netzach through to Yod the next Sephiroth. This is the West or to the left of Netzach but still moving downward. The Netzach that is described as Victories is the result of the return flow of energies that is moving upwards perhaps directly to Binah and Chokma in a straight. The third of the Victories that is described is the movement both from Tiphereth to Netzach and to Tiphereth from Netzach. These are the forces working as described by the thought form of the Ophanim and the wheels of the chariot. These wheels also refer to the energy centers within called chakra's in Eastern meditational symbolism.

The central idea to remember here is that thought raised to a vibrational level of unified awareness becomes self aware causing the flowing of what is called the Shekinah which is none other than our sense of the Divine Connection or Presence that we feel as our thoughts align themselves with the Creator blessed be He. More on this in the next verse.

Verse 171. His disciples said to him: From above to below we know. But from below to above we do not know. He replied: Is it not all one ­ below to above and above to below? They said: Our master, ascending is not the same as descending. One can run while descending, but cannot do so while ascending. He replied: Go out and see. He sat and expounded to them: There is a Divine Presence below, just like there is a Divine Presence above. What is this Divine Presence? We have said that it is the light that was derived from the first Light, which is Wisdom. It also surrounds all things, as it is written (Isaiah 6:3), "The whole earth is filled with His glory." What is its function? What is this like? A king had seven sons, and he assigned each one a place. He said to them, "Sit here, one above the other." The lowest one said, "I will not sit at the bottom. I do not want to be far from you." [The king] replied, "I will surround you and see you all day long." This is the meaning of the verse, "The whole earth is filled with His glory." Why is He among them? This is so that He should support them and sustain them.

Commentary: The question concerns what is the below to above that is being explained. The students understand the flow of energy in terms of coming from Keter and flowing through each Sephiroth into Malcuth via the seven earths. What they don't understand is the return flow. What could initiate such a return flow? The answer is given that the King described in the mini parable is always surrounding the centers of awareness watching all day long. When we pray our prayers align themselves according to our merit in various centers of awareness. These centers are symbolized by the glyph of the Tree of Life. Like the example given in verse 1170 these prayers build up and cause the valves to open releasing more energy causing us to feel the Shekinah and then to let go and let this energy pass through us. As it passes through it receives the watchful attention of the holy one blessed be He. This attention is alluded to by the phrase "I will surround you and see you all day long." The reason for this is that these prayers reference holiness and in effect give off holiness. When this holiness is earthed it is then that it sets up the return flow mirroring the reflection of thought producing after its kind the image of that reflection above which then turns it around to begin this process all over again.

Thursday, October 12, 2006

Bahir 169



Verse 169. What is the ninth? He said to them: the ninth and tenth are together, one opposite the other. One is higher than the other by 500 years. They are like two Wheels (Ophanim). One inclines toward the north, while the other inclines toward the west. They reach down to the lowest earth. What is the lowest earth? It is the last of the seven earths down below. The end of the Divine Presence of the Blessed Holy One is under His feet. It is thus written (Isaiah 66:1) , "The heaven is My throne, and the earth is the hassock for My feet." The Victory (Nitzachon) of the world is there. It is thus written (Isaiah 24:10), "for Victory of Victories (Netzach Netzachim) ."

Commentary: The ninth and the tenth are together. They represent a cycle of beginning and ending, birth and rebirth. They are opposite one another in that as one ends the other begins. One is higher than another by 500 years. We are given the transcendence of time here but in another way this 500 is 10 times 50 viewing the 50 gates of understanding through the ten Sephiroth. The Ophanim are symbols of reincarnation death and rebirth and their direction when it is said, " they reach down to the lowest earth," gives us another clue to the central core of this verse. As thoughts cycle thorugh in their evolution towards form there comes a time when they are manifested as form or the lowest and last of the seven earths mentioned above. This is reinforced when it says, " The end of the Divine Presence of the Blessed Holy One is under His feet. The Divine Presence describes the activity of connection. I've described the feeling before as the Kundalini energy passing from head to toe in a rush of warmth, light and uplifting emotion. What we learn here is the process not only of inspiration but also of embodiment. In order to make this clear we must understand that we are working on several levels at once. In the midst of this insight we are reminded of the Sephiroth Netzach which is the eighth Sephiroth. This comes in here because the cycle of progression is being explained so that you cannot talk about one aspect of holiness without including all the other interconnected aspects. The eighth in relationship to the flow of energy from the ninth through the tenth. This can be likened to a valve where the pressure of energy is built up and then suddenly releases its energy. Netzach represents Victory and is also known as Eternity. The energy flowing from above reaches this valve of Netzach where the transformation of one goes from ideation into the outworking into form. Everything is known therefore including the certainty of the outcome. This outcome is directly the result of earthing the Divine Presence. This earthing gives the Divine Presence a context growth just as the seeds of a plant utilize the context of the earth for the growth of their self image. The same becomes true in the thought world as the images of our creations unify with Torah and then work out their reflections and then their certainty of becoming what we see.
It says, 'the Victory of Victories is there." This Victory is the certainty of expression through the Divine Presence of the appearance into form that our thoughts must make.

In heaven in the world of ideas where thoughts produce emotions our focus is to produce good or to allow the Divine Presence to so fill our thoughts that we have become in effect G-d filled. We stop thinking of self per se and think in terms of the big picture relating each moment to every other one using the vehicle of Torah study. This is where the wheels or the Ophanim turn. Torah is the center fixed yet always becoming transforming in the midst of the status quo. In order to realize the state of being known as 'the earth is the hassock for My feet,' we must have follow through. The key to follow through is at that perfect in between place between cycles. Here is where we continue on inviting the Divine Presence into our lives and negating our Big I substituting this for simply I am.

Here are some more references to 500 years in the Torah.

Genesis 5:32 When Noah had lived 500 years, Noah begot Shem, Ham, and Japheth.
Here is a cycle of completion and then new beginnings as in the children who are born to Noah.

Genesis 10:10This is the line of Shem. Shem was 100 years old when he begot Arpachshad, two years after the Flood. 11 After the birth of Arpachshad, Shem lived 500 years and begot sons and daughters.

The first cycle here is 100 years and then the end of Shem's life after another 500 years. The place to stand is in between these cycles. Eastern philosophy calls this the place between two breaths. It is where the opening for the Shekinah is offered and accepted simulataneously with our reaching up for Hashem.
We must remember in line with this offering/reaching up that 'what has come once will come again.
There is a flow and a cycle of flowing in and out that we must keep in mind as we contemplate the thoughts that arise from an initial point of meditational contact.

Monday, October 09, 2006

An Interlude:

Thought needs to be expressed. That is simply all there is to it. Well maybe there is a little bit more but in essence this is the inspiration of the matter. You see if thought is not expressed then we have no way of revealing those hidden thoughts that contain such wonderful mysteries fit for contemplation. Thought leads to thought and an idea is born of these thoughts. Paramount to every thought is the unity of thought contained within the Tree of Life symbolized by the Torah. In Torah all of the hidden messages lie beneath the surface of each section uniting themselves within sections, Books and associated material such as the Psalms and various other books that have been derived from Torah. The beauty of Torah as has been mentioned previously is that Torah is our nexus and far from being scrolls that are read during Shabbat or the special holidays Torah is contained inside of every Jew built into the fabric of his or her DNA regardless of belief or adherence to any part of the many rituals that are performed as both a remembrance of and a reminder to Torah that we should always have the means for connection to our highest self. This highest self or Yechidah is the ray of light shining into and through our point of contact with Torah. This ray of light radiates out through the world and is the basis of all of our experiences in sum total.

The unity of Torah. Torah study cannot be confined to the five books of Mosheh because once you learn a principle of Torah it immediately begins to resonate within your life showing you example after example of what you have at first learned intellectually. It raises the level of your understanding by providing you with life experience to go with your intellectual insights. It is truly in this way that Torah, the oral Torah is spread. The stories you hear about the great Rebbe's both past and present all combine this unified presence of connection. This presence of connection expands the scope of Torah throughout the entire sphere of our thinking. What we come to understand in this way is that it is these very relationships one stemming from another that produce the fabric of all existence. When we think and concentrate we travel along a more or less straight line of association so that we may relate the subsequent train of ideation to its antecedent. In this way the unification of thought takes place always using Torah as the center in timeless changeless ever expanding complexity. Therefore when you think direct your thought. As you direct your thought connect with your emotions into the expansion of thought and experience this timelessness in the now. Thought produces images by layering the continuity of expression to the point where instead of wispy reflections we evolve our direction of thought so that the images which are built up begin to take shape first as images within and then as reflections without. When we keep looking with the same degree of focus then thought produces its image and then the form of that image.

Bahir 168


There are times when I am pondering these verses when I have to throw my hands up and and say, "what could they possibly be thinking of?" Then after a moment or two the insight arrives. See what this is below:

Verse 168. Why do you call it the eight? Because with it the eight are begun, and with it the eight numbers are completed. In function, however, it is the seventh one. And what are [the eight] that were begun? This is the fact that a child enters the Covenant of Circumcision when eight days old. Are they then eight? They are nothing more than seven. Why then did the Blessed Holy One say eight? Because there are eight directions in man. What are they? They are as follows: The right and left hands; The right and left legs; The head, the body, and the Covenant as an arbitrator; And his wife, who is his mate. It is thus written (Genesis 2:24), "And he shall cling to his wife, and they shall be one flesh." They are the eight, and they parallel the eight days of circumcision. Are they then eight? They are nothing more than seven, since the body and covenant are one. It is therefore eight.

Commentary: On second thought this passage is exceedingly rich. Everything that comes from one returns to one by the mediation of one. These words are paraphrased from an ancient mystical text called the 'Emerald Tablet of Hermes.' They illustrate the principle of unity that is demonstrated through the ten Sephiroth. Eight days after a Jewish male is born the circumcision takes place a sign of the Covenant between Israel and God. The circumcision can also be a symbol for the removal of the klippoth that surround us due to our imperfect thinking. It is also meaningful when it calls our attention to the Covenant as the arbitrator. This arbitrator is the go between that effects the covenant by making it possible for us to resist the Yetzer Hara. Without this covenant chaos would triumph and our lives would be subject to the whims of chaos. Instead what the covenant does for us via the mystical circumcision or separation of the physical element of connection to the Yetzer Hara is to allow us to cleave to God. This is described as clinging to your wife and then becoming one flesh. The allusion here about the eight that is really seven refers to the renewal of eight which is the starting over point from the seven days of creation representing the divine plan. In any moment choose this moment for example it is important to recognize our own personal connection to this covenant by realizing where we stand in mind. What are we thinking about and how can we unify our thoughts then with the Torah which in effect becomes the software for the keeping the Covenant. Think about it. Whenever the Covenant was given it was given by Hashem to man. This is a gift of realization. When you unify your thoughts with Hashem you follow the ways of creation within the sphere of your own experience. Try bringing into your conscious experience the idea of the Covenant and then through prayer, mitzvah and Torah study you will set up the conditions for the fertile blossoming of what is called becoming one flesh above.

It is this starting over point that is crucial to understand this verse and indeed the fundamental basis of Kabbalah and the ongoing creation through our thoughts and mitzvahs throughout our study of Torah. We are always trying to relate our insights through the central nexus of Torah. Nexus is a great description here because it allows us to understand the functionality of Torah as a kind of stargate through which our lives and world(s) experiences pass through. By now you may have begun to realize that we have jumped up to another level of understanding of the Bahir. This level ascertains directly the locus and outward radiation of thought as it permeates the universal field of ideation. The numbers that are used are confusing because we have been for the most part working in a linear fashion. From here on in the we will be considering these Sephiroth multidimensionally. In verse 168 and the next few verses we look at the flow of energy from above to below and from below to above. The insight here is to recognize that thought itself is the carrier wave of this energy as thought bonds with like thought producing the offshoots of thoughts ending up in the creation of worlds upon worlds without end.

Example: A King has two ministers who want to build a garden. They speak about the plants and the plants and then one of then has an idea to build a waterfall. Then the other one thinks of a waterwheel and subsequently they figure out how to bring the water inside the palace so that the queen will be able to have running water at her disposal night and day. Two weeks later the project is finished. Yes there a beautiful garden but in addition that morning the queen arose and took her bath only a few short steps from her bed chamber placing her in such a good mood that she advised the King to promote both ministers for their ingenuity.

Thought never stops its cycle of creation-manifestation. What started out as a an idea for a garden turned out to be much more than this. Kabbalah then is the explanation of the cycle of extension that evolves from every thought. Knowing these extensions we may then direct our intention accordingly in line with Torah, in coorespondence with the creator blessed be he.



Thursday, October 05, 2006

Bahir 168


There are times when I am pondering these verses when I have to throw my hands up and and say, "what could they possibly be thinking of?" Then after a moment or two the insight arrives. See what this is below:

Verse 168. Why do you call it the eight? Because with it the eight are begun, and with it the eight numbers are completed. In function, however, it is the seventh one. And what are [the eight] that were begun? This is the fact that a child enters the Covenant of Circumcision when eight days old. Are they then eight? They are nothing more than seven. Why then did the Blessed Holy One say eight? Because there are eight directions in man. What are they? They are as follows: The right and left hands; The right and left legs; The head, the body, and the Covenant as an arbitrator; And his wife, who is his mate. It is thus written (Genesis 2:24), "And he shall cling to his wife, and they shall be one flesh." They are the eight, and they parallel the eight days of circumcision. Are they then eight? They are nothing more than seven, since the body and covenant are one. It is therefore eight.

Commentary: On second thought this passage is exceedingly rich. Everything that comes from one returns to one by the mediation of one. These words are paraphrased from an ancient mystical text called the 'Emerald Tablet of Hermes.' They illustrate the principle of unity that is demonstrated through the ten Sephiroth. Eight days after a Jewish male is born the circumcision takes place a sign of the Covenant between Israel and God. The circumcision can also be a symbol for the removal of the klippoth that surround us due to our imperfect thinking. It is also meaningful when it calls our attention to the Covenant as the arbitrator. This arbitrator is the go between that effects the covenant by making it possible for us to resist the Yetzer Hara. Without this covenant chaos would triumph and our lives would be subject to the whims of chaos. Instead what the covenant does for us via the mystical circumcision or separation of the physical element of connection to the Yetzer Hara is to allow us to cleave to God. This is described as clinging to your wife and then becoming one flesh. The allusion here about the eight that is really seven refers to the renewal of eight which is the starting over point from the seven days of creation representing the divine plan. In any moment choose this moment for example it is important to recognize our own personal connection to this covenant by realizing where we stand in mind. What are we thinking about and how can we unify our thoughts then with the Torah which in effect becomes the software for the keeping the Covenant. Think about it. Whenever the Covenant was given it was given by Hashem to man. This is a gift of realization. When you unify your thoughts with Hashem you follow the ways of creation within the sphere of your own experience. Try bringing into your conscious experience the idea of the Covenant and then through prayer, mitzvah and Torah study you will set up the conditions for the fertile blossoming of what is called becoming one flesh above.

Wednesday, October 04, 2006

Bahir 165-166-167

The following three verses explain the concepts of right thought and right action compared with the results of being ensnared by chaos.

Verse 165. What is the significance of the seventy date palms? They had accepted upon themselves the commandments, as it is written (Exodus 15:26), "If you listen to the voice of the Lord your God." Immediately after this we find (Exodus 15:27) "And they came to Elim (Elimah) [where there were twelve wells of water and seventy date palms]." What is the meaning of Elimah? It is Eli Mah ­ "to me is what." "Where there were twelve wells of water." At first God gave it to them as wells, and in the end, he gave it back to them as stones. It is thus written [regarding the stones set up near the Jordan] (Joshua 4:9), "twelve stones." What it the reason? It is because the Torah was originally likened to water in the world. Only later was it put in a permanent place. Water, however, is here one day and elsewhere the next.

Commentary: Thought as we know is fleeting. It is here and we have the understanding and then it is gone and we are struggling to grasp out previous state of mind. It is our own identification with our own thoughts that solves the mystery of what to do. Elimah, 'to me is what.' It is to the Lord your God that you direct your thoughts continuously. In way what is fleeting then becomes solid like the stones set up at the river Jordan. Consistent direction is the admonition here so that we are always 'facing God.'

Verse 166. What are the seventy date palms? This teaches us that the Blessed Holy One has seventy Structures. These draw from the twelve Simple Ones. Just like water is simple, so are these simple. How do we know that the date palm is a Structure? Because it is written (Song of Songs 7:8) , "Your structure is like a date palm." Besides that, there are seventy kinds of date palms. It is therefore written that there were seventy date palms. One was not like the other, their functions were all different, and the taste of one was not like the taste of the other.

Commentary: The Seventy Date Palms draw from the twelve simple ones. The growth of consciousness is like having the purety of the water being reflected in the pureness of the Dates Palms grown in all their magnificent differentiations. All of our thoughts when directed towards good or towards the holiness represented by the Lord our God produce everlasting fruit. There are pathways within formed by our contemplation of holiness, of good of the dimensions of the creator blessed be thy name. The outward symbolism of the date palms and water wells allude to this. Think about the taste of thought and the taste of holiness. It is an inner dimension that we are talking about here. The imagery is centered around the oasis of holiness that is built by our attention to holiness.


167. You said that the seventy date palms represent the seventy Structures. But have you not said that there are 72? There are 71. Israel makes 72, but it is not included. But did you not say that there were seventy? One is the Officer of the Satan. What is this like? A king had sons and bought slaves for them. The king then told his sons, "I am giving you all equally." One of them replied, "I do not want to be with you, for I have the power to steal everything from you." The king then said, "Because of this, you will not have a portion among them at all." [The rebellious son] did what he could. He went out and lay in wait for [the slaves], showing them much gold, jewels and troops. He said, "Come over to me." What did the king do? He amassed his armies together with the armies of all his sons. He showed them to the slaves and said, "Do not let him trick you into thinking that his armies are stronger than mine. Behold the troops of that son. He is deceitful and wants to rob you. Therefore, do not listen to him, for at first he will speak smoothly in order to entice you into his trap, but in the end he will laugh at you. You are my slaves, and I will do for you everything good if you turn away from him and do not listen to him." He is the Prince of Chaos. It is thus written (1 Samuel 12:21), "Do not turn aside, for you will follow Chaos. It will not help or save, for it is Chaos." [It cannot help or save,] but it can do harm. The advice that I give you is that you should (Exodus 15:26), "Listen to the voice of the Lord your God, do what is right in His eyes, and give ear to His commandments, and keep all His decrees." When you keep all His decrees, then, "All the sickness that I brought upon the Egyptians, I will not bring upon you." Why did He say all this? In order to close all doors, so that he should not find you soft at times and hard at times. When you keep all His decrees, then "all the sickness that I brought upon the Egyptians" ­ through My hand ­ "I will not bring upon you." What is the meaning of "for I am God who heals you"? This means that even when he comes and strikes, I am God who will heal you.


Commentary: There are many ways we go astray by not following the dictates of the truth of the inspirations we daily receive. Many times we have used the term 'heart's desire' and described its meanings in several ways. It does not mean to follow the desire of your heart. What it does mean is focused intention brought about from on high. It is this focused attention that become intention simultaneously becoming the connection between our voice and that which is beaming in to us from on high. What we are trying to do is to fuse the connection in unity becoming in effect the one voice. What prevents us is the voice of the 'officer Satan' called the yetzer hara or the evil inclination which we've talked about before. Suppose you have your vision set on working hard to make some money to buy a new car. The problem is that you have trouble saving because first one thing and then anothe catches your eye and you end up spending your savings all along the way. This thing that catches your eye is the yetzer hara in terms of achieving your stated goal of purchasing your new car. Another example. Suppose you decide that you are going to help someone or do something nice for someone and despite your best intentions you find that you are getting side tracked constantly as things come up forcing your good intentions to take a back seat to this or that. Then at the end of the year you find that you really never followed through at all. You lost your focus. The remedy for this is to (Exodus 15:26), "Listen to the voice of the Lord your God, do what is right in His eyes, and give ear to His commandments, and keep all His decrees." The Lord your God is at the center of your heart's desire or your focused intention. It is what rings true within you encouraging you to go for that which you have set your intention upon. When you stray remember that every step that leads you away from your intention is one that you will have to retrace in order to return to where you are right in the moment before you have chanced to take another path. What you accomplish by doing what is right in His eyes is to change your aspect to holiness. You say you want to go to the Promised Land and then you stop and build a Golden Calf or get angry because you lose faith or even strike a rock to produce your water when all along you know deep down that you will always be taken care of. God cannot live within you unless you give over your service unto his name. This means you obey the will of God. This turns out to be following the purpose that your intention seeks to fulfill and that is the demonstration of what your inspiration tells you that you may receive. When you accept God you receive all.

Don't become sidetracked. Hold what is most high in front of you, hold the Lord your God as your highest thought and point of connection. Then every good thing that you ask for will be added unto you because you are unified with everything good. Watch for this theme to continue as we go through the rest of the verses of the Bahir.

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