Messiah, Hokhmah and the “Le Atid Lavo”

A Redemptive String of Pearls

Hokhmah is the first revelatory function and action of the Neshamah. Thus, Hokhmah is the first thought on a subject and the first revelatory insight (first light of revelation knowledge) into a matter or subject being studied. Hokhmah is the first insight that beckons and calls for a particular study. Thus, the thought that enters the mind, saying, “I need to study such and such,” is the opening point of wisdom into the subject. This process is usually fast, like a fleeting moment whereupon the light shines on the brain, and we have an initial insight into the subject. This, in turn, is a call of wisdom.

Hokhmah is generally described as the first of G‑d’s revelatory faculties, corresponding in the human psyche to the first intimation of cognitive inspiration.

the initial disclosure of hokhmah is further equated with the genesis of redemption,

Thus, Hokhmah is the beginning of redemption. It is the first insight into the redemptive process. It is also the beginning of the process of the descent of the soul, Neshamah.

The telos, or ultimate object, of this disclosure, is marked by the final redemption of the messianic future-to-come (le-atid lavo).

In Kabbalistic terms, this telos is equated with the fundamental unification of hokhmah with all of the lower faculties (sephirot),

It is interesting the Rabbinic Scholars call Hokhmah the telos of the final redemption of Messiah. The Greek word telos means the completion or goal of a subject. Thus, the telos of redemption is the “le atid lavo” the goal of wisdom and the goal of G-d’s intention. Therefore, the telos of Hokhmah is also the immediate action of moving into Binah as a means of identifying itself.

On one level, Binah has a vision of seminal emissions. It sees all the data that Hokhmah emits. However, once this blinding vision has taken place, Binah immediately sees the point she wishes to discover or study. In some cases, there is a Hokhmah/Binah confusion, Which is a confused state of Binah. This is the point when Binah sees all the points of Hokhmah on a subject. Because the process is endless, near infinite, Binah enters a state of temporary insanity. Then Binah sees a single revelatory beam of light. However, in terms of a study of the revelatory light from Hokhmah on a subject, this Hokhmah/Binah will occur several times.  This, in part, is due to the fact that the inception of Hokhmah’s vision is transmitted in “Imagined Spiritual Symbolism.”

Thus the revelation of Shemot – Exodus 12:11 begins with a contextual כָּכָה āh: which here is a conceptual instruction followed by revelation of “Imagined Spiritual Symbolism.” The giving of specific instruction then binds the revelation to the prescribed manner of interpretation of through symbolic materials.

The hermeneutic is the conceptual line of inquiry, which is linked to a hermeneutical inquiry into the symbolic meaning of the verse. Or a questioning of the “Imagined Spiritual Symbolism.” The B’ne Yisrael cannot understand the process of redemption unless they understand the “Imagined Spiritual Symbolism” outlined in the cited verse. And consequently, the same truth befalls us.  And, by way of extension, we do not understand the final redemption unless we understand the “Imagined Spiritual Symbolism,” or the symbolized meaning of this verse, Shemot 12:11. So, where do we find the interpretative tools to understand the Hokhmah of this verse? Or are we simply to leave it to our Imagination?

Yeshayahu – Isaiah 52:12 For not with haste will you go forth and not in a flurry of flight will you go, for the Lord goes before you, and your rear guard is the God of Yisrael.

Here the “final redemption” is juxtaposed with the genesis of redemption marked by haste, which is no longer a feature of redemption’s final form.

Proverbs 31:17 She girds her loins with vigor and strengthens her arms.

And, here the “loins gird” are juxtaposed against the imagery of the “Eshet Chayil” “Woman of Valor”

Shir HaShirim – Song 7:2 How fair are your feet in sandals, O daughter of nobles! The curves of your thighs are like jewels, the handiwork of a craftsman.

And, here the “sandals on your feet” are juxtaposed against the imagery of the Shulammite Maiden.

B’resheet – Genesis 32:11 have become small from all the kindnesses and from all the truth that You have rendered Your servant, for with my staff I crossed this Yordan, and now I have become two camps.

These three associations, which derive from the kabbalistic commentary of Rabbi Menachem Recanti, are supplemented by the Zoharic designation of matzah as “bread of faith.”

Zohar 2:40b “Come and see: When Israel entered the Land, they entered circumcised and uncovered. What is written? Where you will eat bread without scarcity (Deuteronomy 8:9). What is scarcity? Bread of poverty. Why is it called bread of poverty? Because the moon was in a deficient state, not blessed by the sun nor illumined by the sun, as is said: Yes, כל (khol), all, that is in heaven and on earth (1 Chronicles 29:11), and she was not illumined by all. Why? Because they were not uncovered. But here, since the people of Israel were circumcised and uncovered, it is written: You will not lack כל (kol), all, in her (Deuteronomy, ibid.). So, where you will eat bread without scarcity. Why? Because you will not lack kol, all, in her—as you lacked in Egypt.

How are these verses connected with redemption? What is the connection between matzah and faithfulness (emunah)?

The Key Festival of the Festival is Shabbat

I have often stated that we do not understand the Festivals until we understand Shabbat. Therefore, we must understand that Shabbat is the prototype for all the Festivals. Thus, the fundamental parameters of Shabbat formulate the structure of the Festivals. Or, we could say that we keep the Festivals in a similar manner to keeping Shabbat.

The Shabbat of Hokhmah

According to traditional Jewish thought, Shabbat represents the elevation of the material world towards the divine realm, symbolized by the emanation of wisdom (hokhmah). It is a time when the spiritual essence of creation is most palpable, marking a profound connection with the divine source. The flow of divine wisdom transmitted from the Ein Sof serves as a transformative force, countering ignorance and spiritual discord. Thus, sacred wisdom acts as a healing balm, reconciling the divide between the spiritual and the material realms and fostering harmony and enlightenment. Through the observance of Shabbat and the study of Torah, individuals are able to realign themselves with the divine purpose and mend the fractures that separate them from the sacred essence of existence.

By using a consistent analytical framework, we can explore the spiritual significance of Shabbat, the observance of eating matzah during Passover, and the performance of various mitzvot associated with Sukkot. The objective extends beyond merely elucidating the spiritual meanings behind these commandments; rather, it seeks to unveil how their distinct attributes make them windows through which the essence of the Divine can be perceived. By delving into the unique features of these practices, we aim to reveal their capacity to bring individuals closer to the core of their Divine Existence, facilitating a deeper connection with the Divine Presence embedded within these rituals.

Hokhmah: A Day of Divine Wisdom

Imagine Hokhmah a day, not unlike Shabbat, but bathed in the radiant light of Hokhmah – wisdom. Here, joy takes a different form, not of boisterous celebrations, but of tranquil contemplation. Just as Shabbat demands both “guarding” and “remembering,” so too does Hokhmah call for a balanced approach.

Guarding the Gates of Perception:

Like the protective boundaries of Shabbat, Hokhmah requires guarding the gates of perception. We abstain from the mundane, not for mere rest, but to focus on the extraordinary. This day is not for the clatter of daily tasks, but for the quiet hum of the universe’s secrets.

Remembering the Divine Spark:

Just as Shabbat reminds us of the holiness woven into the fabric of time, Hokhmah asks us to remember the divine spark that ignites all creation. We actively cultivate an awareness of the deep well of wisdom that flows beneath the surface of existence.

Hokhmah’s Guiding Light:

The commandments of Shabbat, to “guard” and “remember,” become luminous expressions of Hokhmah. Guarding protects the day’s sacred essence, while remembering allows the wisdom to permeate every moment. By following these principles, we align ourselves with the rhythm of the cosmos and bathe in the light of divine knowledge.

Beyond Knowledge, to Experience:

Hokhmah transcends mere intellectual understanding. It’s a wisdom born from experience, from the fertile ground of meditation, prayer, and deep contemplation. Through these practices, we access profound revelations, peeling back the layers of reality to glimpse the divine mysteries.

A Gateway to the Divine:

Hokhmah illuminates the path of this sacred day, transforming Shabbat from a day of rest into a gateway to spiritual awakening. Just as Shabbat offers a pause from the everyday, Hokhmah beckons us to step beyond the veil, fostering a profound connection with the divine essence that pulses through all creation.

Hokhmah, then, is not just a concept; it’s a day, a sanctuary of wisdom where we shed the mundane and embrace the extraordinary. It’s a day to remember the whispers of the divine and a gateway to the very heart of existence.

Therefore, imagine a Sabbath unlike any other, where joyous celebrations fade into the ethereal glow of Hokhmah, the divine wisdom. Here, revelry transforms into a sacred stillness, a fertile ground for the seeds of contemplation to blossom. Just as Shabbat demands a dance between “guarding” and “remembering,” so too does Hokhmah call upon us to navigate a delicate path.

We become vigilant guardians at the gates of perception. We turn away from the clamor of the everyday, not for mere physical rest, but to create a sanctuary for the whispers of the unseen. This is not a day for the clatter of mundane tasks, but a sacred hush where the secrets of the universe hum in hushed reverence.

Hokhmah, unlike the fleeting spark of earthly knowledge, beckons us to remember the primordial flame that ignites all existence. It is an active remembrance, a turning of the inner eye towards the wellspring of wisdom that courses beneath the surface of reality. As we cultivate this awareness, the very fabric of the day becomes imbued with a luminous quality.

The commandments that frame Shabbat, to “guard” and “remember,” become luminous expressions of Hokhmah itself. Guarding becomes the act of protecting the day’s sacred essence, a shield against the intrusions of the profane. Remembering transforms into a state of being, where we allow the wisdom of Hokhmah to permeate every fiber of our experience. Through this sacred alignment, we become instruments attuned to the cosmic symphony, bathed in the light of divine knowledge.

But Hokhmah is not merely an intellectual pursuit; it is a wisdom born of experience. We till the fertile ground of our souls through meditation, prayer, and deep contemplation. These sacred practices are the alchemical fire that unlocks the chambers of revelation, allowing us to glimpse the divine mysteries that lie veiled beneath the surface of existence.

Hokhmah becomes the radiant gateway on this sacred day. It transforms Shabbat from a pause in the everyday to a portal into spiritual awakening. As we step beyond the veil of the mundane, we foster a profound connection with the divine essence that pulses through all creation. This is not simply a day of rest; it is a pilgrimage into the heart of the sacred, a day bathed in the transformative light of Hokhmah.

As the fiery sun descends, cloaking the world in twilight, a different kind of hush settles in. This is the twilight of Hokhmah, where vibrant earthly joy softens into the ethereal glow of divine wisdom. Here, the air thrums not with celebratory cheers, but with the expectant stillness of a hidden garden, waiting for the seeds of contemplation to bloom.

Imagine a celestial weaver, her loom an intricate dance of starlight and stardust. On this day, we become her apprentices, meticulously safeguarding the integrity of her creation. We guard not against physical trespassers, but against the cacophony of the profane that threatens to drown out the celestial whispers. This is not a day to toil in the earthly fields, but to hold our breath and listen to the cosmic symphony that resonates just beyond the veil of the everyday.

Hokhmah, unlike the flickering flame of earthly knowledge, beckons us to remember the primordial fire that ignited creation itself. It is a remembrance not of facts or figures, but a soul-stirring echo of the divine spark that slumbers within each of us. We turn inwards, not with the cold gaze of a scholar, but with the yearning of a lover seeking reunion with the beloved. As this remembrance deepens, the very air around us shimmers with an otherworldly light, imbuing the day with a sacred presence.

The commandments that frame Shabbat, to “guard” and “remember,” become living expressions of Hokhmah. To guard is to become a vigilant steward, protecting the day’s sanctity from the encroachment of the ordinary. It is to stand sentinel at the threshold of the sacred, ensuring only the purest intentions and most elevated thoughts cross that threshold. Remembering becomes a sacred dance, a continuous twirling around the divine essence at its center. With each pirouette, we allow Hokhmah to seep deeper into our being, transforming us into vessels overflowing with celestial wisdom.

Yet, Hokhmah is not a passive gift bestowed upon the chosen few. It is a pearl unearthed from the depths of our own souls. We become alchemists, tending the fires of meditation, prayer, and contemplation within. These are the crucibles where experience is transmuted into wisdom. Through these sacred practices, we unlock the hidden chambers of our being, allowing us to witness the divine mysteries that dance in the shadows.

Hokhmah becomes the celestial bridge on this sacred day. It transforms Shabbat from a respite from the ordinary into a portal to spiritual awakening. As we cross this bridge, leaving behind the familiar shores of the mundane, we forge a profound connection with the divine essence that animates all creation. This is not simply a day of rest; it is a pilgrimage to the heart of the sacred, a day where we bathe not in the golden light of the sun, but in the transformative radiance of Hokhmah.

The act of “remembering” on Shabbat resonates deeply with the mystical concept of remembering the exuberant joy of witnessing Hokhmah’s infinite light pierce through the tzimtzum. Both remembrances reach beyond simple recall; they are active awakenings of the soul.

On Shabbat, we traditionally “remember” the holiness of the day. This isn’t just a mental note; it’s a conscious cultivation of awareness. We step back from the everyday and attune ourselves to the subtle whispers of the divine woven into the fabric of time. It’s like remembering a forgotten melody, the tune resurfacing not just in our minds, but filling us with a sense of wholeness.

Similarly, remembering the exuberant joy of witnessing Hokhmah’s light penetrate the tzimtzum is an act of reawakening to a primordial state. The tzimtzum, in Kabbalah, signifies the divine self-contraction to create space for the universe. This remembrance isn’t about chronology, but about a profound sense of recognition. It’s like a spark igniting within us, a memory of the ecstatic union that existed before creation, before the separation caused by the tzimtzum.

The experience of receiving Hokhmah, then, becomes a remembrance of our inherent connection to the Divine Eternal God. Hokhmah’s light represents a return to that state of unity. As we receive this wisdom, it’s not just an intellectual acquisition; it’s a homecoming. It’s like a child, separated from its parent, suddenly catching a familiar scent, a flood of warmth and belonging washing over them.

This experience also sheds light on our constant experiences of personal tzimtzum. In our daily lives, we often feel disconnected from the divine source. We are clouded by ego, desires, and the limitations of our physical existence. Yet, the remembrance of receiving Hokhmah awakens us to the truth – the divine light is always there, ever-present within us. It’s like a seed buried beneath the soil. Receiving Hokhmah is like sunlight breaking through, nurturing the seed and reminding it of its potential to bloom into its full essence.

Therefore, “remembering” on Shabbat and the remembrance of Hokhmah’s light are not mere recollections. They are doorways to a deeper reality. They allow us to pierce the veil of our everyday experiences and reconnect with the divine spark that lies within, a spark that remembers its origin and yearns for reunion.

Posted in Festivals, Study materials, Torah Focus | Tagged , , , , , , | Leave a comment

Knowing G-d – Spiritual Magnetism

The chief end of knowing G-d is to glorify G-d

And enjoy His Presence forever.

Removing the Veils

The Veil

(Exodus 36:35–36)

31 Make a veil of blue, purple, and scarlet thread and finely spun linen, with cherubim skillfully worked into it. 32 Hang it with gold hooks on four posts of acacia wood, overlaid with gold, and standing on four silver bases. 33 And hang the veil from the clasps and place the ark of the Testimony behind the veil. So, the veil will separate the Holy Place from the Most Holy Place.REBA

Before we can fully experience G-d’s’rereality, we  we must remove the Veilobscurityurity blindsblind the mind from the resident Divine Presence.

The First Veil – TheB’resheetsheet – Gen “3:4 “You will not surely”die,” the serpent told h ““. 5“For God knows that in the day you eat of it, your eyes will be opened and you will be like God, knowing good and ””il.” 6 When the woman saw that the tree was good for food and pleasing to the eyes and that it was desirable for obtaining wisdom, she took the fruit and ate it. She also gave some to her husband, who was with her, and he ate it. 7 And the eyes of both of them were opened, and they knew that they were naked; so they sewed together fig leaves and made coverings for themselves.

Once we have mastered the idea that the contemporary world is a projection of the great spiritual lie, we can embrace many facts about life here in this telluric realm.

The Luchot

Our lesson briefly discussed the Luchot – the Sapphire Cubes on which the Torah was originally written.

The veils

The idea of Veils lends itself to knowing the Sanctity of G-d. The fact that there are barriers that separate us from G-d is a very distinct spiritual law. However, these laws have other varying factors. These lessons are seen in the Mishkan – Tabernacle and the Beit HaMikdash – the Temple. Thus, the Veils also teach us that there are rules in approaching G-d. The chief lesson should be following the “Law of Approach.” In short, the “Law of Approach” says we must be sanctified to approach G-d. By following this “Law” we can realize that when we are in a state of purity before G-d there is also another law that draws us closer to Him.

We can realize that spirituality’s magnitude is a tool for overcoming this lie. The power of spirituality is seldom fully appreciated, nor is it fully used to its maximum potential. In a sense, Spirituality is a force G-d uses to draw His people to Himself. Thus, spirituality is like the force or power of magnetism. Therefore, Spiritual Magnetism can pull two spiritual items closer together. Because our existence is precisely the same as G-d’s, we are inevitably drawn closer to Him by spirituality’s force (energy-power). Therefore, G-d uses spirituality as a tool. The Sages of blessed memory teach us that G-d exceeds “spiritual”(ity). And they also tell us that the Neshamah is supra-spiritual, i.e., above spiritual (ity). With the development of this tool, we can draw closer to G-d and by using the force of spirituality as if it were a wave of the ocean and we were surfers thereon. Spiritual force, power, or strength initiates a wave of energy we can mount.
In the book of Luqas – Luke we are shown that the power of G-d will clothe us. This power is also called the Ruach HaKodesh. Therefore, spiritual energy and power can draw us through the power of sanctification. Simply put, “sanctification” means devotion to the exact cause of G-d. I have recently said that the Ramchal (Rabbi Moshe Chayyim Luzzatto) states, like many other Sages, that G-d wants to pour His good out on humanity. Thus, to be in synchronicity with what G-d wants is to be good to others. Luqas – Luke also shows that this relates to the “Immersion of the Ruach HaKodesh” in 2 Luqas – Acts 1:8. Hence, G-d designs all His powers to draw all things closer to Himself. Through this statement, we see the force of spirituality.

Class Questions:

Was a rope tied to the High Priest’s ankle when he entered the Holy of Holies?

Audio File: Download

For class notes, see last week’s lesson

Class Notes: Download

Sunday_Shiur _1Adar23-84

 

Posted in Class Audio, Sunday Shirim, Torah Focus | Leave a comment

Knowing G-d – The Veils

The chief end of knowing G-d is to glorify G-d

And enjoy His Presence forever.

Removing the Veils

Before we can fully experience the Reality of G-d we must remove the Veils of obscurity that blind the mind from the resident Divine Presence.

The First Veil – The Lie

B’resheet – Gen  3:4 “You will not surely die,” the serpent told her. 5“For God knows that in the day you eat of it, your eyes will be opened and you will be like God, knowing good and evil.” 6 When the woman saw that the tree was good for food and pleasing to the eyes, and that it was desirable for obtaining wisdom, she took the fruit and ate it. She also gave some to her husband who was with her, and he ate it. 7 And the eyes of both of them were opened, and they knew that they were naked; so they sewed together fig leaves and made coverings for themselves.

Matityahu – Matthew 4:8 Again, the Adversary took him to a very high mountain and showed him all the kingdoms of the world and their glory. 9 “All this I will give You,” he said, “if You will fall down and worship me.”
10 “Away from Me, adversary!” Yeshua declared. “For it is written: ‘Worship the LORD your God and serve Him only.’”
11 Then the devil left Him, and angels came and ministered to Him. REBA

The Second Veil The Veil of the Flesh

The Second Veil that obscures spiritual vision is the flesh or the physical casing we wear as a body. We view the body as the lump of clay (adamah) dust of dirt that the Neshamah is encased within.

The Third Veil The Veil of the Nefesh

Thus the composite of the human being is the Body connected to the Nefesh the lowest level of the soul (Neshamah).

The Fourth Veil The Ruach

The next level of the Neshamah is the Ruach which is the point, place where we begin to reach upwards. This is also encased within the lump of clay.

The Fifth Veil The Neshamah

Next is the Neshamah (a specific level of the soul) that makes a connection between the spiritual worlds and the Ruach reaching upwards towards spirituality. This level of the soul reaches toward the outer level of the lump of clay.

The Sixth Veil – The Chayah

Next is the Chayah which is the casing for the physical body causing it to have it particular shape and form. The Chayah and the Neshamah interact increasing the level of spiritual consciousness.

The Seventh Veil – The Yechidah

The Next and highest level of the Neshamah is called the Yechidah. With this aspect of the Neshamah, we reach the “G-d Reality.” This is the reality we knew when we emanated from the Divine Presence within the Concealed face of G-d.

The remaining Veils will deal with Spirituals, the Sefirot, and then the upper Olamot. We will begin to deal with these Veils next week.

Notes Download
Sunday_Shiur _1Adar23-84

Audio Download

Shalom REBA

 

 

Posted in Class Audio, Class Notes, Study materials, Sunday Shirim | Leave a comment

Knowing G-d

Knowing G-d

Sunday Shirim #7
16th of Adar I – ט״ז אַדָר א׳
Sunday, Feb 25, 2024
Rabbi Dr Eliyahu Ben Abraham


Phil 3:10 [For my determined purpose is] that I may know Him [that I may progressively become more deeply and intimately acquainted with Him, perceiving and recognizing and understanding the wonders of His Person more strongly and more clearly], and that I may in that same way come to know the power outflowing from His resurrection [which it exerts over believers], and that I may so share His sufferings as to be continually transformed [in spirit into His likeness even] to His death, [in the hope]
11 That if possible, I may attain to the [spiritual and moral] resurrection [that lifts me] out from among the dead [even while in the body. AMP

Hab 2:14 For the earth will be filled
With the knowledge of the glory of the LORD,
As the waters cover the sea.

Lesson Notes – Sunday_Shiur _1Adar16-84

Audio Files (Download)

 

Lesson Intent: Knowing the magnitude of G-d’s Person!

  1. The soon-coming goal that will permeate the earth will be “Knowing God!”

Primal Goal

Last week, we learned the following:

  • We are imprinted with the image of G-d a
  • G-d is imprinted with us.

Human Goal

The chief end of knowing G-d is to glorify G-d

And enjoy His Presence forever.

 Human Duty

Removing the Veils

Yeshayahu – Isaiah 11:9 They will neither harm nor destroy.

on all My holy mountain, for the earth will be full of the knowledge of the LORD

as the sea is full of water.

10 On that day the Root of Jesse will stand as a banner for all people. The nations will seek Him, and His place of rest will be glorious. 11 On that day, the Lord will extend His hand a second time to recover the remnant of His people from Assyria, Egypt, Pathros, Cush, Elam, Shinar, Hamath, and the sea islands.

Hab 2:14 For the earth will be filled with the knowledge of the glory of the LORD as the waters cover the sea.

Psalms 90:4 and 2 Peter 3:8

Tehillim – Psalms 90:4 For in Your sight a thousand years

are but a day that passes or a watch of the night.

2 Tsefet – Peter 3:8 Beloved, do not let this one thing escape your notice: With the LORD a day is like a thousand years, and a thousand years are like a day. REBA

  • Isaiah 11:9: “For the earth will be full of the knowledge of the Lord as the waters cover the sea.”
  • Isaiah 60:8: “Who are these that fly like a cloud, and like doves to their windows?”
  • Psalm 24:1: “The earth is the Lord’s, and all it contains the world and those who dwell on it.”
  • Psalm 50:12: “For the world is mine, and all that is in it.”
  • Numbers 14:21: “But truly as I live, all the earth shall be filled with the glory of the Lord.”

7,000

The Prophet Eliyahu is said to have revealed the truth that the world would last for 7,000 years.

His prophecy holds that the world will last for 7,000 years is not explicitly mentioned in mainstream Jewish scripture, including the Tanakh (Hebrew Bible). However, certain Jewish traditions have interpretations and teachings that suggest a connection between the creation story in Genesis and a 7,000-year plan for the world’s existence.

One source for this belief comes from a statement in the Talmud, a central text of Rabbinic Judaism. In Sanhedrin 97a, it is suggested that the world will exist for 6,000 years, followed by a 1,000-year period of rest known as the Messianic Era or the “world to come.” This concept is based on interpretations of passages in the Hebrew Bible, such as Psalms 90:4 and 2 Peter 3:8, which liken a day to the Lord as a thousand years.

  1. Sanhedrin 97a R. Kattina said: Six thousand years will the world exist, and one [thousand, the seventh], it will be desolate, as it is written, And the Lord alone shall be exalted in that day. Abaye said: It will be desolate two [thousand], as it is said. After two days, he will revive us: on the third day, he will raise us up, and we will live in his sight.

It has been taught in accordance with R. Kattina: Just as the seventh year is one year of release in seven, so is the world: one thousand years out of seven will be fallow, as it is written, And the Lord alone will be exalted in that day,’ and it is further said, A Psalm and song for the Sabbath day, meaning the day that is altogether Sabbath — and it is also said, For a thousand years in thy sight are but as yesterday when it is past.

Eliyahu’s Revelations

The connection to the prophet Elijah is not direct in this context. However, Elijah is a significant figure in Jewish tradition and is associated with the arrival of the Messiah. Some interpretations connect Elijah’s role with the coming of the Messianic Age, which is believed by some to occur after 6,000 years of human history.

It’s important to note that beliefs and interpretations regarding eschatology (the study of end times) can vary among different Jewish traditions and scholars. The idea of a 7,000–year plan for the world’s existence is one interpretation among many within Jewish thought.

In exploring the concept of “knowing G-d” within the Jewish mystical context, particularly focusing on the seventh millennium. Here are some insights to elaborate on your points:

א. The Seventh Millennium

  • Messianic Age: Traditionally, the seventh millennium is associated with the Messianic Age, a time of peace, justice, and universal knowledge of God. However, the exact nature and timing of this era remain open to interpretation.
  • Seven as a Symbol: The number seven holds deep symbolic significance in Judaism, representing wholeness, completion, and divine perfection. Entering the seventh millennium could signify humanity reaching a new level of spiritual understanding.

ב. Veils and Barriers:

  • The Four Olamot: The Kabbalistic concept of the Four Olamot (realms) represents various levels of reality, with Olam Assiyah being the physical world and the higher Olamot representing progressively more spiritual realms. The “veils” you mention could symbolize the limitations of our perception as we exist within Olam Assiyah.
  • Overcoming the Veils: Your proposed methods like meditation, prayer, and questioning preconceived notions align with various Jewish mystical practices aimed at expanding consciousness and transcending limitations.

ג. Specific Barriers and their Jewish Mystical Counterparts:

  • Perception: The concept of Tzimtzum (divine contraction) suggests that God intentionally limited Godself to create a separate physical reality. Practices like Kabbalistic meditation (Sod HaTikun) aim to reconnect with the divine essence beyond this limitation.
  • Conditioning: Jewish mysticism emphasizes the importance of personal interpretation and individual experience with the divine. Studying Kabbalah, engaging in Hasidic thought, or exploring diverse Jewish perspectives can help break free from rigid interpretations.
  • Ego and Self-Centeredness: Practices like Teshuva (repentance) and Bitul (nullification of the ego) aim to cultivate humility and surrender to the divine will, aligning with your point about overcoming ego.
  • Intellectual Limitations: Jewish mysticism emphasizes the limitations of rational thought and embraces faith, intuition, and personal experience as valid avenues for knowing God.
  • Materialism: Practices like Tzedakah (charity) and living a simple life can help combat materialism and reorient focus towards spiritual pursuits.
  • Dualistic Thinking: Concepts like Ein Sof (the infinite) and Shechinah (divine immanence) emphasize the interconnectedness of all things and challenge rigid dualistic perspectives.

ד. “Knowing God”:

  • Beyond Intellectual Understanding: While intellectual exploration is important, Jewish mysticism emphasizes the experiential and transformative nature of “knowing God.” This could involve mystical experiences, deep prayer, or acts of compassion.
  • Integration and Practice: True “knowing” requires integrating various aspects of our being, including intellect, emotion, and action. Living a life aligned with Jewish values and engaging in spiritual practices can facilitate this integration.

ה. Conclusion:

The journey towards “knowing G-d” is continuous, and the seventh millennium might represent a culmination of this journey. Embracing the openness, humility, and surrender you suggest is crucial for traversing the veils and barriers you outlined. This path is less about reaching a specific destination and more about ongoing transformation and deepening connection with the divine.

Posted in Class Notes, Study materials, Sunday Shirim, Torah Focus | Tagged , , , | Leave a comment

G-d’s Hands

Sunday Shirim #6

9th of Adar I  – ט׳ אַדָר א׳

Sunday, Feb 18, 2024

Rabbi Dr Eliyahu Ben Abraham

Lesson Download

Lesson Intent: Knowing that we are in G-d’s Hands!

  1. G-d’s Love for His People

Primal Goal

We are imprinted with the image of G-d and

G-d is imprinted with us

Human Goal

The chief end of knowing G-d is to glorify G-d

And enjoy His Presence forever.

Human Duty

Knowing how G-d feels about you.

Yeshayahu- 49:16-19  Behold, I have inscribed you on the palms of My hands;

your walls are ever before Me.

17Your builders  hasten back;

your destroyers and wreckers depart from you.

18 Lift up your eyes and look around.

They all gather together; they come to you.

As surely as I live,” declares the LORD,

“you will wear them all as jewelry

and put them on like a bride.

19 For your ruined and desolate places

and your ravaged land

will now indeed be too small for your people,

and those who devoured you will be far away.

 Eph. 1:1 Hakham Shaul (Paul), a Sh’liach (apostle/emissary) of Yeshua HaMashiach by the will of God, to the Tsadiqim (Greek: a-gios) who are at Ephesus and who are faithfully obedient in Yeshua HaMashiach:

Ephesians 1:2  Chesed to you and shalom from God the Father and the master Yeshua HaMashiach.

Ephesians 1:3-6  Let the God and Father of our master Yeshua HaMashiach be Blessed, having blessed4 us in Messiah with every spiritual blessing6 in the heavens, even as He (God) has elected (separated)9 us (the Jewish people) to be in union with him Messiah before the foundation of the world to be Tsadiqim (Greek: agios) and blameless in His God’s presence love. He God appointed us as His chief/principle adoption as His own (children) through Yeshua HaMashiach according to His desire and good will to the praise of the honour of His chessed (loving-kindness), in which He has made us accepted as the one beloved.

Ephesians 1:11-14 God chose us (the Jewish people) to be his own people in union with Messiah, for His own purpose, based on what He had decided before the beginning,22 therefore let us who were the first to hope24 for Messiah praise God’s glory. Being in union with him (Messiah) in hearing the Torah of Truth, the Redemption of the Mesorah that you Gentiles must trust in, cling to and rely on, which brings the promised seal of the Nefesh Yehudi that is the promised pledge28 of our (Jewish) portion in anticipation of its full redemption. Let us praise His (God’s) glory.[a] REBA

Haggai 2:23 On that day, declares the LORD of Hosts, I will take you, My servant, Zerubbabel son of Shealtiel, declares the LORD, and I will make you like My signet ring, for I have chosen you, declares the LORD of Hosts.”

 Deut 7:6 For you are a people holy to the LORD your God. The LORD your God has chosen you to be a people for His prized possession out of all peoples on the face of the earth.

7 The LORD did not set His affection on you and choose you because you were more numerous than the other peoples, for you were the fewest of all peoples.   8 But because the LORD loved you and kept the oath He swore to your fathers, He brought you out with a mighty hand and redeemed you from the house of slavery, from the hand of Pharaoh king of Egypt.

9 Know therefore that the LORD your God is God, the faithful God who keeps His promise of loving devotion for a thousand generations of those who love Him and keep His commandments. 10 But those who hate Him He repays to their faces with destruction; He will not hesitate to repay to his face the one who hates Him.

 Is 62:3–4 You will be a crown of glory in the hand of the LORD,  a royal diadem in the palm of your God. 4 No longer will you be called Forsaken, nor your land named Desolate; but you will be called Hephzibah, and your land Beulah; for the LORD will take delight in you, and your land will be His bride.

 Zech 2:8 For this is what the LORD of Hosts says: “After His Glory has sent Me  against the nations that have plundered you—for whoever touches you touches the apple  of His eye— 9 I will surely wave My hand over them, so that they will become plunder for their own servants. Then you will know that the LORD of Hosts has sent Me.”

 Zech 9: 16 On that day the LORD their God will save them as the flock of His people; for like jewels in a crown they will sparkle over His land. 17 How lovely they will be, and how beautiful! Grain will make the young men flourish, and new wine, the young women.

Mal 3:17 “They will be Mine,” says the LORD of Hosts, “on the day when I make them My Jewels And I will spare them as a man spares his own son who serves him. 18 So you will again distinguish between the righteous and the wicked, between those who serve God and those who do not.”

Clinging

Being with G-dly people!

Meditating on G-d

➺Thinking of G-d

➺Praying to G-d

➺Thinking of Biblical passage or passages

Meditation

To meditate on something is to think about it continuously.

When we take G-d, or G-d’s Word into our minds and chew on it for lengthy times, G-d Himself and His wishes are always before us. His Word raises our awareness of His presence as we meditate (think about it) on it.

[a] Dr. Walter Oakley. (n.d.). Ephesians.

Posted in Study materials, Sunday Shirim, Torah Focus | Tagged , , , | Comments Off on G-d’s Hands

Unveiling the Mystical Wisdom of the Kosher Cow

Unveiling the Mystical Wisdom of the Kosher Cow

In the mystical teachings of So’odic tradition, the Kosher Cow holds profound symbolism, offering seekers of enlightenment a sacred path to spiritual understanding. By examining the intricate process of “chewing the cud,” we uncover layers of wisdom waiting to be revealed.

The Process of Study and Enlightenment

The journey of the Kosher Cow begins with consumption—the act of feeding until satiated. In this phase, the cow symbolizes the seeker of knowledge, diligently absorbing the nourishment of wisdom. Much like the cow’s quest for sustenance, our pursuit of enlightenment starts with the intake of knowledge, marking the beginning of our spiritual journey.

Regurgitation and Reflection

Following consumption, the cow enters the stage of regurgitation, bringing forth portions of food to be processed and re-consumed. This phase mirrors the need for introspection and analysis in our study. It signifies a time of reflection, where the elements of our learning are carefully scrutinized and assimilated. Each portion of regurgitated food represents a beam of light received during the study—a fragment of wisdom awaiting deeper understanding.

Transmitting Spiritual Data

As we delve deeper into the study, we encounter the concept of “Imagined Spiritual Symbolism.” Herein lies the process of transmitting spiritual data, where the seeker translates mundane knowledge into profound spiritual insights. Through this sacred practice, we bridge the gap between the material and the spiritual, uncovering hidden truths concealed within the mundane.

The Alchemy of Mental Analysis

The journey of spiritual enlightenment is not without its challenges. The mental analysis process requires time and patience, marked by constant contraction and expansion. This cyclical process, reminiscent of gazing behind the curtain (Perochet), unveils the hidden mysteries of the universe. It encompasses three essential components: concealment, contraction, and condensation—a testament to the complexity of spiritual understanding.

Unlocking Spiritual Truths with Da’at

During the review, seekers can utilize Da’at—a mystical concept signifying divine knowledge—to break down the aspects of the lesson into “Imagined Spiritual Symbolism.” Through the lens of Da’at, we unravel the intricate threads of wisdom woven within the lesson, transcending mere knowledge to embrace divine truths.

In conclusion, the Kosher Cow serves as a guiding light on our spiritual journey, offering insights into the mystical realms of knowledge and enlightenment. By embracing its teachings and delving into the depths of “chewing the cud,” we unlock the hidden treasures of the universe, paving the way for spiritual growth and understanding.

Posted in Kabbalah, So'od, Torah Focus | Tagged , , | Comments Off on Unveiling the Mystical Wisdom of the Kosher Cow

“But G d desired Man and all his struggles — as we see from the fact that we are here. And G d looked down from His lofty realm beyond with love and laughter and passion and remorse, down into this thought of a human being. And He said, “It is not good that Man be alone.”
“That is why He made with Man a meeting place, in the fabric of Man’s soul and in the bowel’s of G-d’s infinite light. So that in love and laughter and compassion and awe and beauty, Man and G d could find one another, and neither would be alone.”

Posted on by Rabbi Eliyahu ben Abraham | Comments Off on “It is not good that Man be alone!”