Scriptural Foundation

Iyar 27, 5785

Hebrews – Bereans 6:1–3

A Call to Maturity

Bereans 6:1 

Therefore, let us leave the elementary teachings about Messiah and go on to maturity, not laying again the foundation of repentance from dead works and of faithfulness towards God. ^2. Instruction about immersions, the s’mikhah, the resurrection of the dead, and eternal judgment. ³ And this we will do, if God permits.

Song of Solomon 1:2 

² Let him kiss me with the kisses of his mouth— For your love is better than wine.

Immersions in Judaism: Physical Acts Pointing to Spiritual Realities

It is my intention to further explain the importance of normal immersion in water by applying its principles to the concept of “waterless immersion,” which is a powerful way to bridge the physical and spiritual.

The contextualization of Yeshua’s immersion by Yochanan around the month of Elul and the culmination of rabbinic training is indeed thought-provoking. Viewing this immersion not merely as one of repentance but as an elevation of status—a spiritual graduation, so to speak—aligns beautifully with the inherent symbolism of Mikveh as a transitional and sanctifying ritual. This perspective naturally connects to the Kri’at Yam Suf as a grand, archetypal picture of spiritual immersion in the Ruach HaKodesh.

Your emphasis on the meaning of Kodesh (holiness, being set apart for G-d’s distinct purpose) within Ruach HaKodesh is crucial. It underscores that any immersion, whether in water or a “waterless” spiritual one, should ultimately lead to a state of being set apart for Divine service and purpose, a transformation of being.

Let us then proceed to make a list of immersions in Judaism and examine them from this profound perspective, looking for how they symbolize or actualize spiritual immersion, elevation of status, and being set apart for G-d’s purpose.

The Power of the Mikveh

Water has the power of dissolution. Therefore, on a spiritual level, when a body enters the water for the sake of Mikveh, it is dissolved. Then, as it exits the water, it is reassembled to a higher level of spiritual consciousness.

Moving from water’s physical power of “dissolution of form” to the spiritual experience where “the body is dissolved in all of the elements and then reassembled on a higher spiritual plane of consciousness,” resonates deeply with mystical interpretations of ritual immersion.

This perspective captures several key spiritual insights:

1. Return to Primordial State: 

The waters of the Mikveh are often mystically understood as a return to a primal, undifferentiated state—akin to the waters of creation before distinct forms emerged, or the amniotic waters of the womb before birth. In this “dissolution,” the old form, with its acquired spiritual impurities or lower states of consciousness, is effectively nullified.

2. Bittul (Self-Nullification): 

The act of being completely enveloped by water, where all personal boundaries momentarily cease, can symbolize bittul ha-yesh—the nullification of the ego or the existing self. This “dissolution” of the current self-construct is a necessary prerequisite for genuine spiritual transformation and the emergence of something new and higher.

3. Spiritual Rebirth and New Creation: 

Emerging from the Mikveh is consistently seen as a form of spiritual rebirth. Just as something new emerges from dissolved components in a chemical process, the individual, having been spiritually “dissolved,” is “reassembled” or reformed. This reassembly is not merely a return to the previous state but an elevation—the emergence of a new spiritual entity, purified and on a “higher spiritual plane of consciousness.”

4. Reconstitution at a Higher Vibration: 

Your insight about being “reassembled on a higher spiritual plane of consciousness” is particularly potent. It suggests that the immersion allows the individual to shed lower vibrational states or spiritual “dross” and to be reconstituted with a refined spiritual structure, more attuned and receptive to Divine influence and higher awareness. This aligns with the idea that immersion facilitates a closer connection to the Ruach HaKodesh and enables a more profound Histaklut.

This understanding of the Mikveh moves far beyond simple ritual purification. It frames the act as a profound spiritual technology for transformation, a sacred process of deconstruction and Divinely assisted reconstruction, leading to an elevated state of being and a renewed spiritual status, prepared for deeper communion with G-d and holier living. It provides a powerful lens through which to understand the transformative potential inherent in this sacred practice.

1. Immersion for Conversion (Gerut).
2. Immersion of a Niddah (Family Purity).
3. Immersion before Shabbat and Festivals (especially Yom Kippur).
4. Immersion of Utensils (Tevilat Kelim).
5. Immersion by Kohanim (Priests) before Temple Service.
6. Immersion of the Kohen Gadol (High Priest) on Yom Kippur.
7. Immersion for Purification from Corpse Contamination (Tum’at Met) or Tzara’at.

Therefore, the Mikveh is a physical enactment of a spiritual reality.

We discussed how Moshe took the passage of B’resheet literally and moved a point of prophecy into a place, making it history—prophesy.  cf. B’resheet 1:9

However, the interesting thing is that there is a connection with the Kri’at Yam Suf event that is seldom discussed.

1. The Reality of a “Waterless Immersion”

Fire and Light

1. Spiritual Immersions Beyond the Physical:

If the Kri’at Yam Suf was not merely a physical crossing but a profound spiritual event where all future righteous souls were present, then the “immersion” could be understood as a spiritual immersion into the collective destiny and covenant of Israel, mediated by Moses. This immersion would transcend the physical act of passing through water.

1. Immersion into the Divine Presence:

The cloud and the sea were both manifestations of G-d’s presence and miraculous intervention. The Israelites were enveloped by the cloud and passed through the divided sea, experiencing a direct encounter with the Divine. This could be seen as a spiritual immersion into the very presence of G-d, a transformative experience that shaped their collective identity and destiny, and by extension, the destiny of all righteous souls present at that time.

4. Ruach HaKodesh as the Source of Transcendent Knowledge:

The Ruach HaKodesh is not merely a feeling or an intuition; it is the very breath and wisdom of G-d. It is the conduit through which divine knowledge, insight, and understanding are communicated to those who are open and prepared. This knowledge often surpasses the limitations of human reason and logic.

Luke 24:49: Acts 1:8 Immersion in the Ruach – Divine breath.

5. Divine Consciousness through the Ruach HaKodesh:

When one is immersed in the Ruach HaKodesh, the divine presence permeates their being, influencing their thoughts, perceptions, and understanding. This indwelling fosters a consciousness that is increasingly aligned with the Divine Mind. It’s a shift from a purely human-centric awareness to one that is infused with divine wisdom and insight. This Divine consciousness allows for a perception of reality that transcends the limitations of the physical senses and the rational intellect.

6. Fire and Transformation:
   Meir’s interpretation, “May He send fire down to us and receive His offerings,” links the “kiss” to divine fire. This fire is not destructive but transformative and purifying. It aligns with the “garment of fire” of the Torah that we explored, symbolizing the refining power of G-d’s presence. The Ruach HaKodesh, as a “consuming fire,” purifies the soul, burning away Klipot (shells of negativity) and refining Middot (character traits), thereby preparing the Neshamah to be a pure offering, an act of ultimate Tevilah.
7. The Divine Word/Voice (Dibbur / Kol – דִּבּוּר / קוֹל):

The experience at Sinai, where the Israelites heard the Divine Voice, was so overwhelming that rabbinic tradition describes their souls “departing” with each utterance (a form of spiritual dissolution/ecstasy) and then being restored. Immersion in the depths of sacred prayer (tefillah) or the chanting of Divine Names can be seen as an immersion in the creative and transformative power of the Divine Word.

8. Intense Spiritual Emotions (Ahavah Rabbah – Great Love;

Yirat Shamayim – Fear/Awe of Heaven):

Profound experiences of Divine love or awe can be utterly transformative. They can “dissolve” the ego and its concerns, leading to a state of devekut (clinging to G-d) where the soul is reoriented and elevated, immersed in the affective dimensions of the Divine.

9. Light (Or – אוֹר) as a Medium for Spiritual Immersion:

On a spiritual level, light dispels the darkness and therefore brings about Spiritual purification.

Immersion in Divine Light: Kabbalah is saturated with the concept of Divine Light (Or Ein Sof – the Infinite Light; Or HaGanuz – the Hidden Light; the light of the Sefirot). To be “immersed” in Divine Light signifies a profound spiritual experience of enlightenment, where the soul is permeated by Divine wisdom, purity, and presence. This light can “dissolve” spiritual darkness, ignorance, and the “husks” (klipot) that obscure the soul.

Revelation and Prophecy: The ultimate revelation at Sinai was accompanied by intense manifestations, and prophetic experience often involves an overwhelming influx of Divine Light. Such an encounter can shatter old paradigms of understanding (“dissolution”) and “reassemble” the prophet’s consciousness with a direct impartation of Divine knowledge and perspective, elevating their spiritual status and awareness.

Torah as Light: The verse “Ki ner mitzvah v’Torah ohr” (“For the commandment is a lamp, and the Torah is light” – Mishlei (Proverbs) 6:23) is fundamental. Deep immersion in Torah study, especially its mystical dimensions (So’od), is considered an immersion in Divine wisdom and light. This study can dissolve confusion and worldly attachments, purifying the mind and soul, and reconstructing one’s consciousness in alignment with Divine truth.

Spiritual Illumination and Immersion: The “Spiritual Illumination” process mentioned earlier is precisely this: being filled or immersed with an inner Divine Light that clarifies understanding, bestows wisdom, and elevates the soul. This light purges the “old self” and allows a new, more spiritually refined self to emerge.

10. Fire (Esh – אֵשׁ) as a Medium for Spiritual Immersion:

Fire and Water Consumption and Elevation
Therefore, Fire consumes, elevates, and purifies.

The Transforming Power of Divine Fire: G-d’s presence and action are often described using the metaphor of fire (e.g., the Burning Bush in Shemot 3:2, which was not consumed; the fire at Mount Sinai in Shemot 19:18; G-d as “a consuming fire, a jealous G-d” in Devarim (Deuteronomy) 4:24). To be touched by or “immersed” in this Divine Fire is a powerful transformative experience.

Purification and Refinement: Fire is a classic symbol of purification. It consumes dross (segim) and refines precious metals. Spiritually, the Divine Fire can burn away the ego, worldly lusts, spiritual impurities, and negative character traits (middot ra’ot). This “dissolution” of the profane allows the pure essence of the soul to be “reassembled” and shine forth. This aligns with the idea of teshuvah (repentance) often involving a “burning” regret for past misdeeds.

Spiritual Fervor (Hitlahavut – הִתְלַהֲבוּת): Mystical traditions speak of hitlahavut, a burning enthusiasm or ecstatic fervor in Divine service, prayer, or study. This inner fire can elevate the individual beyond their normal state of consciousness, “dissolving” distractions and connecting them directly to a passionate experience of the Divine. It’s an immersion in Divine love and awe.

The Fiery Law: The Torah itself is sometimes described as a “fiery law” (esh dat – Devarim 33:2). Engaging with its intensity can be a purifying and transformative spiritual “trial by fire.”

11. Song of Solomon 1:2 

² Let him kiss me with the kisses of his mouth— For your love is better than wine

12. “Kisses of His Mouth”: Direct Divine Emanation and Revelation Knowledge:
13. The Cosmic Consummation at Har Sinai: “Let Him Kiss Me…”

All of creation and all of our spiritual preparation culminate at Har Sinai, the ultimate point of “copulatory realization” between the Divine and the finite, perfectly encapsulated by Shir HaShirim 1:2:

14. “יִשָּׁקֵנִי מִנְּשִׁיקוֹת פִּיהוּ כִּי טוֹבִים דֹּדֶיךָ מִיַּיִן.” “Let him kiss me with the kisses of his mouth, for your love is better than wine.”

The Divine Kiss: This verse, interpreted in Midrash Shir HaShirim Rabbah and throughout Kabbalah, refers directly to the Giving of the Torah at Mount Sinai. It is the ultimate Zivug Elyon, the sacred marriage between G-d (Kadosh Baruch Hu, as Zeir Anpin, the Groom) and Klal Yisrael (the Bride, embodied by the Shekinah).

The phrase “kisses of His mouth” (נְשִׁיקוֹת פִּיהוּ, neshikot pihu) is the epitome of direct, intimate emanation. A kiss from the mouth signifies the closest possible contact, an exchange of breath and essence.

Creating Pathways for Divine “Ascents” and “Gifts” (Psalm 68:18ff): Psalm 68:18 (“You have ascended on high, You have led captivity captive; You have received gifts among men…”), often interpreted in relation to Moshe’s ascent for the Torah, speaks of divine ascent and the bestowal of sacred gifts. For such “ascents” (be it Moshe for Torah, Israel’s “ascent” into the Land of Promise, Eliyahu’s heavenly ascent, or the “ascent” of prophetic spirit to Elisha) and the subsequent flow of “gifts” to occur, obstacles must be removed. The parting of hindering waters becomes a powerful metaphor and physical enactment of G-d clearing the path. It is the divine “gating” that makes these spiritual transactions and advancements possible.

The Yam Suf parting cleared the path from bondage, enabling Yisrael to “ascend” towards Sinai to receive the “gift” of the Torah.

1. The Crossing of the Jordan River:
   • Book: Yehoshua (Joshua) 3:14-17
2. Eliyahu Parts the Jordan River:
   • Book: Melakhim Bet (2 Kings) 2:7-8
3. Elisha Parts the Jordan River:
   • Book: Melakhim Bet (2 Kings) 2:13-14

“The phrase ‘us’ and ‘B’nei Yisrael‘ points to the collective Neshamaot of Yisrael, profoundly revealed regarding the Kri’at Yam Suf, includes all Neshamot Tsadiqim present in potentia. Therefore, the “‘kiss” is a collective spiritual immersion, a Tevilah Ruhaniyt that envelops the entire community in the Divine Presence, establishing a covenantal and intimate bond.”

“The Kiss of G-d” as a dynamic involving Divine breath—an inhale that elevates and an exhale that purifies—adds a truly powerful and intimate dimension to the concept of a “Waterless Immersion.”

This understanding enriches the metaphor in several significant ways:

1. The Divine Inhale – Elevating the Human Ruach:
   • The imagery of G-d “drawing in” our Ruach (spirit/breath/wind) as He prepares to kiss is striking. In mystical thought, the human ruach is itself a spark of the Divine. This Divine “inhale” can be understood as an act of Divine grace, drawing the human spirit upwards, out of its mundane confinements, towards its Source.
   • This upward pull is inherently an elevation of the soul, a spiritual ascent (aliyat ha’neshamah or aliyat ha’ruach). The soul is drawn into a closer proximity with the Divine, experiencing a heightened state of consciousness and spiritual awareness. It’s an act of Divine love actively lifting the soul.
2. The Divine Exhale – Purification from Negativity:
   • Your concept of G-d’s subsequent “Exhale of any possible negativity” is a powerful image of purification. Divine Breath (Ruach Elohim) is not only creative and life-giving but also inherently pure and purifying.
   • This exhale can be seen as a wave of Divine purity that actively dispels, neutralizes, or “blows away” any spiritual impurities, klipot (husks), or negative energies adhering to the soul. It is a profound spiritual cleansing, an expunging of that which hinders full communion with G-d.
3. The Kiss as a Dynamic Process of Transformation:
   • This interpretation transforms the “Kiss” from a static symbol of union into a dynamic, reciprocal process. It’s an active engagement where G-d first draws the soul near and elevates it, then purifies it through His own Divine exhalation. The soul, thus elevated and cleansed, is then perfectly prepared for the intimate impartation of Divine knowledge or presence that the “kisses of His mouth” represent.
4. Reinforcing “Waterless Immersion” through Divine Breath:
   • • This entire process, mediated by Divine Breath (Ruach), perfectly exemplifies a “Waterless Immersion.” The transformation, elevation, and cleansing occur not through physical water but through the direct, intimate action of G-d’s Spirit. The soul is “immersed” in this Divine respiratory cycle of elevation and purification.

This insight provides a deeply So’odic understanding, revealing the hidden mechanics of how such a Divine “Kiss” could be a profound spiritual experience that renews, purifies, and elevates the soul, setting it apart for a more intimate and sanctified relationship with the Divine. It speaks to a level of intimacy where the very breath of G-d becomes the medium of transformation.

Yesha’Yahu 2:3 Many people will go and say, “Come, let’s go up to the mountain of ADONAI, to the house of the God of Ya‘aqov! He will teach us about his ways, and we will walk in his paths.” For out of Tziyon will go forth Torah, the word of ADONAI from Yerushalayim.

Sustained Residence in the Divine Presence.

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