Wednesday, December 27, 2006

Parsha Vayigash

What is it that we have learned about the workings of the inner mind concerning the activities of the most high? Thoughts decay. They deteriorate according to the places from which they are first taken. These places represent the direction of our intention. it is where our mind goes when following any chain of relationships within. Mind cannot know anything except in the symbolic knowing of such thing. Observe this now and see what becomes of it. Notice how the road continously branches according to the emphasis you place on where you are going. You are on your way to somewhere but still aren't sure of where you are going. The connection between the point of departure and the destination hasn't been made yet. These are what are known as the in between times. You recognize your missteps but are still bound by the chain of causation. You haven't yet learned how to change your mind. Divine inspiration is always available but only to those who seek it actively.

There are four parts to the SHMA. First the four beginning verses.

The first verse tells us to listen. Seek that which is within ready to fill you with inspiration.

The second verse tells us what we are listening for; i.e. Hashem is our G-d. It is everything represented by the four letter name, the four worlds from inspiration to demonstration.

The third verse tells us most importantly that our connection is only with this name and that our entire being is the sum total of that interaction. There is nothing else for us to consider but the unification of this name within ourselves.

The fourth verse represents the kingdom or Malchus of YHVH. The final Heh considered as the outcome of that which we are seeking. The earth or form that represents being in the image of inspiration.

Then what continues in the SHMA are the commentary on each verse according to its unique lesson. How do we listen? By loving Hashem with all our heart and soul and all that we possess. We pay attention to Hashem by speaking of him throughout our day and night. Hashem is to be there upon our hands and yes there right between our eyes.

The next section says 'if you listen to my commandments,' everything that will result from this listening is described. It is telling us to listen for the good things that Hashem is offering us. If we do not listen and are 'seduced' by appearances we will be subject to chaos brought about by our own choices not to pay attention.

The third section speaks once again about the unification of the name by our attention to the ever flowing river coming our of the Eden of inspiration. We are reminded again what we are to pay attention to. "These words of mine', are what we are quite specifically called to report unto our own hearts and mind.

The fourth section mirrors the earth symbolic of the last Heh in YHVH. It tells us to remember the commandments and not to stray after our own hearts and eyes. This is telling us that the effects are never to usurp the cause or be taken as a subsequent cause. We are told to listen for the cause always for it is only this cause which takes us out of chaos or Egypt and brings us truth.

In this Parsha Joseph finally recognizes his brothers after Judah brings him to tears with tales of what their recent misfortune would cause to his father. It is too much for Joseph to bear and he comes clean with his brothers. The illusion of Egypt is now cast aside for the truth of their love for each other. In the midst of the chaos of betrayal and misunderstanding the brothers are finally reunited in their love for each other. Joseph through his forgiveness has paved the way for Jacob to come to Egypt.

his is a crucial crossroads. According to the Zohar the meeting between Joseph and Judah is a meeting between Kings. Joseph is the King above and Judah the King below. The explanation continues with a description of the nephesh which takes it sustenance from Ruach above who in turn receives from the level of Neshamah. Between Joseph and Judah there is a meeting of unification. On the one hand Judah comes near Joseph or we could say that he ascends to the level of Joseph. Joseph for his part has to descend to meet Judah halfway which is evidenced by his tears which he sheds on Benjamin and then all of his brothers. The tears symbolization the unification of the above with the below. What is this above? It is the questing for answers and connection with Hashem. What is this below? It is the answer that unifies with the question.

Thoughts are by nature multidimensional. They are connected along the lines of ideation streching forth much like we would describe the expanse of the heavens and the earth below. The relationships between thoughts undergo numerous transformation accepting ideas that expand their nature and also rejecting ideas that take away from their nature. The totality of ideation that passes from inspiration to demonstration through all four levels of being is rarely witnessed as a totality of expression. The big picture then is overwhelmed by the details of each individual happening as they occur.

Joseph represents thought which expands via the Shekinah in order to see that which is to become.
Judah is clearly rooted in the present making sure that the strength of the moment is not compromised. What happens then when Judah seeks to unify with Joseph? All pretense is cast aside. The prophecy now can become the reality of their lives for it is the highest thought that is always seeking manifestation. This is why Judah refers to Jacob here. Jacob is the key to the prophecy of deliverance.
This is because Jacob has already been told by G-d that a great nation would be made from his seed. When Joseph hears about his father he remembers the prophecy Jacob was given and cannot restrain himself any longer from revealing his true nature to his brothers. The lesson here is that the most precious thoughts you receive are meant to be revealed to you not only in mind but in the physical form as well. That is why an idea must continue to be investigated until it gives forth its fruits. These fruits for Israel are their deliverance from Egypt and the entrance back into the land of fathers. It is this thought that is called into attention here. The idea of time is not mentioned here. All that is necessary for this prophecy to come true is for Israel to think about it in such a way as to make it inevitable. The meeting of Joseph and Judah thus takes on a far more important role than just a son pleading for his father's happiness. All of Israel becomes invoked by this holy union now of the two Kings. It is through this union that Joseph may see the future and Judah make sure that this future is secure through his father Jacob.

Before leaving for Egypt Israel receives a confirmation from G-d that he will be with Jacob in Egypt and deliver him from this land. It is the darkness that must be passed through before the realization of the light of the divine prophecy. G-d says: Gen 46:4

I will go down with thee into Egypt; and I will also surely bring thee up again; and Joseph shall put his hand upon thine eyes.'

Joseph is the light of awakening that has not only sustained him in this land of darkness but has also provided a way to save the lives of his family. G-d promises that Joseph will put his hand upon Jacob's eyes telling him in effect that even in the midst of darkness Joseph will care for his father by keeping the Torah constantly. What this means is that Joseph will continue to seek the mystery with all of its openings into the higher realms of thought. Jacob need not worry because there in the midst of Egypt he will be able to study Torah and continue his connection to G-d. In effect it is the Shekinah that will be with Jacob. The touching of the eyes symbolizes 'right perception' that is conferred by the Shekinah. It is because of this continuing connection with the Shekinah that Jacob is able to bless Pharaoh both in his coming and going. Why does Joseph bless Pharaoh twice?

The first time Jacob blesses Pharaoh it is for the welcome he receives at the hand of Pharaoh. It is also the introduction of the Shekinah there at the beginning of Israel's exile. The second time he blesses Pharaoh it is because of the deliverance of Israel 210 years later now accompanied still by the Shekinah as it leaves Israel. It is this Shekinah that will be the instrument of this deliverance as will be explained in future Parshas going forward.



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