Parsha Vayechi

Thought must inevitably go through transformations. These transformations make it difficult to unify the cause and the effect in our time based perceptual reality. Ultimately our thoughts continue until they are reproduced in like manner becoming the image of the perfection of thought. There comes a time when the initial thought passes away because the intention of that thought is no longer focused upon the level of ideation first realized in the projection of that thought. Secondary thoughts take over the meaning of the this initial projection imbuing new life so to speak into the conceptual relationships taking place as a result of the intial impetus of intention. In a sense then thought moves or transforms to another level of being. This happens because thought is not static but is always moving. Therefore it is this eternal movement called creation that stands behind every idea that has ever been accepted as a part of the generation of that idea inside of consciousness. It is with this spirit of understanding that we consider this Parsha Vayechi

May the presence of G-d always be with you. This idea relates to the blessings given by Jacob and Joseph. This parsha is full of blessings that are prophecies in the making. How could Jacob or how could Joseph bless? There is only one way in which this can ever happen and that is when the soul achieves a certain measure of unity with G-d so that the voice speaks through them blessing and prophesizing. What about us? Surely we cannot rise as high in unity with G-d to be able to have the voice come through us? Or can we? If you think about it isn't this then the very purpose for which we have been put upon this earth. Before telling man anything thing else Adonai Elohim does this:

15 And the LORD God took the man, and put him into the garden of Eden to dress it and to keep it.

Herein lies the source of all of our blessings ;both those we receive and those we give.

This parsha begins with Jacob lived in Egypt and ends with ' so Joseph died... Both Jacob and Joseph make it a point that they are not to be buried in Egypt. Jacob is first embalmed and then taken back to Machepelah to be buried with his ancestors and Joseph is embalmed and placed in a coffin until his bones can be taken back to join his fathers. Why is it so important to know who is buried where? Also what is the significance of both of their instructions to those who will survive them? Furthermore why are both Joseph and Jacob embalmed? In order to understand the answers to all of these questions we must consider the relationship of the life force to the body and vice a versa.

Experience will teach a person that it is the life force that animates the body through the extension of increasing awareness. Awareness or consciousness raised to a supreme level completely commands the attention of the body and through this attention transforms the universe which is essentially the body in macro or as Kabbalah would describe it as the Macroproposus, the greater countenance. What is this animation? It is the connecting link between Malchut and Binah called Shekinah. It is also known as the life force. It exists for one reason alone; that is to connect with YHVH elevating the mind through unification. It is this unification that is what is being alluded to here in this Parsha.

Consider. Joseph and Jacob both represent the highest in terms of their connection with G-d. They are in effect throughout their lives the spokespersons for G-d. Because of this they feel impelled to pass on their understanding via the blessings they pronounce. Those to whom they are speaking to aren't as much affected by these blessings as are their offspring. Jacob's sons are blessed in future prophecies. Consider the Egyptian practice of embalming to preserve the body for the afterlife. Why would both Jacob and Joseph both take part in this Egyptian practice? The answer is simple. The higher truth must be preserved. Embalming in both their cases is an allegory for preserving the higher wisdom of connection until it is revived during the times of Moses. The generations of Jacob and Joseph carry with them the seed of their progenitors wisdom. None rise to this level until Moses does. When he does rise to this level it is to ascend to greater heights than either Jacob or Joseph. This will be explained further during the commentaries on the parshas of Exodus.

The flow of initiation from Kether through Chokmah then Binah culminating in Yesod transmitting the template for manifestation via the action of the lifeforce symbolized by the Shekinah may be summed up thus: Thought appears and moves throughout the edifice of the body human and ethereal culminating in thought's reflection in the physical world.

Yes we forget what we came here for but most gloriously yes we are reminded of our destiny and purpose each time we may think on Jacob and Joseph who have indeed preserved the higher not only for Moses to reach up and ascend to the heights of heaven. The same spiritual legacy is passed to each of us. Thoughts are eternal like the sound waves that go on forever once intoned passing into the ethers in waves of harmonic dispersion. It turns out that in this Parsha we are reminded of that legacy and then through the blessings of Jacob we are reminded to act accordingly. The secrets are there passed on most definitely for our eyes to hear and our ears to listen to. Remember oh Israel the holiness that surrounds you and remember that Mashiach is the witness always standing by as the Shekinah presents her revelation to us.

B'H"
Mark Siet