 |
| Keitz Sofit (C) Liorah Chanah Bat Elishaba cast into death, yet emerging truly more alive ... I Melechim 3:15 - 4:1 truth resurrects the dead ... Biurei HaZohar (Tzemach Tzedek) p. 26 ff walking truly unlike any other, composing and multiplying a little bit of it somehow, with it resurrected, authored into a dream separated, set apart lishmah, returning it undistorted with solitary contemplation seeing foaming formlessly up the horizon of the mind, waters without end increasing in the sky heaping thousands upon thousands a myriad myriads purely before the eyes utterly silent coming down piling up the heavens, delivering to the earth the leading wall a tsunami a great wave of heyuli stones binding the tight tight uniting light, landing with death probing surely from the darkest canyon of the ground facing the face of it, penetrating into the heart of it, tumbling deep and undirected clear through it churning like a prayer cast, like a nexus exchanging pivoting stops embodied together like a drop conjoined whole through the soul of the stone sea unique, the end passing away, and left behind with destiny brought out more alive, made true with one favored full and present, permeating the world no one is wise in Torah but one who masters experience Akeidat Yitzchak 14 Eleph' Mechayah meT living waters of Torah insight in malchut testifies to the rectification of the blemish inherent in the impression of the past the secret of reincarnation ... cf Emek HaMelech, Sha'ar Olam HaTohu ch. 54, Buirei HaZohar (Tzemach Tzedek) |
 |
|
|
|
 |
| Photographer Unknown |
| my dream 22 Kislev 5764 connecting heaven and earth ... |
 |
|
|
 |
|
| mamasheyut |
| . |
 |
 |
The Secret Of Making Peace Shin, the broken line first becomes and for the latter of these two forms the middle stroke is made parallel to the right one so that a new sign results while in the case of mem becomes or and from this information, we can see that the letter mem is a daughter letter of the shin of binah. From this we can also see that from this (proto)-mem of the shin-binah, the daughter letter lamed may be derived. The two daughter letters of shin-binah, mem and lamed, together have a gematria of 70, sod, the secret samekh vav dalet of Yehudah (70) mem yod hey vav dalet hey and represent the image of HaShem (70) in the world dalet mem - yod hey vav hey Jewish Encyclopedia (ancient derivation of shin and mem) |
 |
|
|
 |
 |
 |
|
 |
| scepter of binah some consider the proto-sinaitic lamed to represent a scepter |
| Marc-Alain Ouaknin Mysteries Of The Alphabet |
| | yid lamed - the scepter of binah and unity in plurality contains the entire sefirotic array in unity including binah, chochmah, daat-tiferet (zer anpin) and keter-malchut |
| Heys Of Bilhah The heys of Bilhah, the handmaid of Rachel, represent powers of expression. The first hey represents the upper hey of the tetragrammton and the presence of the power to distinguish with mind, and to formulate understanding in the upper world of complex unity, paradoxically in the midst of chaos. The second hey represents the lower hey of the tetragrammton and the ability to translate that understood in the mind into an expression through malchut, in the lower world of plurality. This expression through malchut may be verbal, written, artistic or some other physical action bound up with the binah of Bilhah. Leah's name, having a single hey, the upper hey, cannot express the mind's understanding through malchut. Consequently, the binah of Leah remains bound up in the chaos and complexity of the world of Tohu, and is unable to be utilized in the world of Tikkun. From this, we can see that Bilhah contains the ability to rectify Tohu and to bring the Light of Tohu into the world of Tikkun and to utilize that great light for redemption. The ability to receive and produce an undistorted translation in the world of plurality from the world of unity, unifies the two worlds and makes a unity in plurality. This ability is related to the blessing following the Shema. This blessing is traditionally said in an undertone due to the danger of "raising other gods" in malchut (Adin Steinsaltz, In The Beginning) when bringing down light from the upper world into the lower world where evil is able to magnify disunity in malchut. Through Bilhah is initiated the rectification and unification of Yaakov's 4 wives in the psyche of one woman. Shin-binah. This is why Yaakov (Bereshit 49) worried that his bed was incomplete on account of Reuven moving Yaakov's bed from Bilhah's tent into Leah's. The number 12 indicates disunity, a disunity arising in consequence to Reuven's action. Echad (1 and 13) indicates unity in plurality - and initiating this reality is the work of Bilhah. The gematria of Bilhah is 42, the same gematria as Yocheved, the mother of Moshe. Reuven's disruption caused Yocheved not to be realized immediately through the transformation of Bilhah and "moved redemption down in time", with Yocheved being born generations later as a descendent of Leah. Consequently, Reuven's action had a similar historical effect on redemption as did Bilaam's action in a later story of Torah (BeMidbar 24) - it removed redemption from the present time into the distant future. The transfer of the function "Yocheved" from Bilhah to Leah also negatively affected the line of Yehudah, the line through which Yocheved eventually emerged down the generations cast from Leah. This transfer of Yocheved to Yehudah's line prevented the immediate transformation (in parallel with Bilhah's transformation) of Yehudah: Yehudah's transformation is also linked to the shin-binah of Bilhah: via the daughter letters of shin-binah lamed and mem with a combined gematria of 70 the sod samekh vav dalet of Yehudah mem yod hey vav dalet hey transformed into the image of HaShem in the world dalet mem - yod hey vav hey This time in time, may Bilhah's transformation not be uprooted. |
| Shema Yisrael Adonai Eloheinu Adonai Echad. Baruch shem kevod malchuto leolam vaed ... ... emet. There is no good other than Torah, and the two essential properties of this good are: truth and favor - emet ve'chen Avot 6:3, Berachot 5a emet ve'chen to which this webpage is a witness |
| <---> |
| The Miracle Of Chanukah and the secret of chen (unity in plurality) 57 families of Yaakov + echad (1) = chen chen (58) = sum of the 7components of the 3-headed shin 57 families + 12 sons + 1 Yaakov = 70 |
| <---> |
 |
|
| shin of binah and the atbash transformation of Havayah |
| <---> |
 |
| chen and the 7 components of the 3-headed shin 3 yuds above 3 vavs on a yud base (10 X 3) + (6 X 3) + 10 = 30 + 18 + 10 = 58 (Yitzchak Ginsburgh, The Alef-Beit) Through the transformations inherent in chen, both shins, the shin of binah (of the future world) and the shin of this world (the 3-headed shin) are united and unified and made one. |
|
| exactly emet unextinguishable never evaporating not lost or forgotten in the sea eternal, essential, immutable exactly true reality |