Saturday, December 27, 2014
Saturday, December 6, 2014
את and אמת
#1.
COMMENT:
COMMENT:
#6
#7
COMMENT:
From the Beginning of Creation there was and is the את Aleph-Tav of Creation, of the heavens and of the earth. This is design and purpose. There was a linchpin letter made to keep the wheel of this design of purpose on its axle, the letter Mem, to
be found between the aleph and the tav, Amet, אמת, Truth.
COMMENT:
The aleph-tav of the heavens and the aleph-tav of the earth are one and yet begin as two, because the heavens and the earth are created distinctly in the beginning. We are told that the earth was without form and void, but we're the heavens also without form and void in the beginning in the same sense that the earth was? We are told that darkness was upon the face of the deep. The heavens are being referred to here as the deep, does this darkness have application in the same direct sense upon the unformed and empty earth, as it does upon the heavens? There is a face of the heavens already given. Is there a face of the earth yet? It would seem that the difference in the quality and nature of the heavens and the earth also cause a distinction in how their completion unfolds, so that as soon as a "line", a "firmament" is drawn between them the primary focus is shifted in and down toward the completion of the earth, wherein all hangs on the linchpin of truth in Adam.
#2.
There was a linchpin letter made to keep the wheel of this design of purpose on its axle, the letter Mem, to be found between the aleph and the tav, Amet, Truth, and at the end of the words, Dam, Blood, and Adam. When the linchpin was lost from Adam it was lost...
COMMENT:
It cannot be said that when the blood was lost from Adam it was as if there was only the potential of Adam left, the aleph, that because the linchpin of truth, the mem, was lost from Adam, that the Truth itself was lost in some absolute sense. But there is the aspect of revelation where G-d is heard saying that he cast Truth to the ground.
To say, however that Creation is lost or that truth is lost from Creation, is not to say that Truth is lost from G-d, which is a false thought that cannot be thought of as if it were a true thought, even by the accuser. Therefore, because Truth cannot be lost from G-d, while we can say that Truth is lost from Creation and that Creation is therefore lost, we can also say that Creation can be found. Truth can be found in Creation again.
At the same time, because it is evident that G-d can raise Truth from the ground it does not mean that it can be just assumed by the arrogance of human self-love that he will do so for our sakes. For indeed it is only where truth is cast to the ground, where we are dust and return to dust, that we are able to hear the revelation that truth is cast to the ground.
Every sinner is an atheist while they conceive and bring forth sin. That is, the sinner is a believer in no god but themselves. It is in this that we are fools who have become no more than dust. But this very position makes us unable even to dream that Truth is lost to G-d, even if we are able to pretend in our foolish hearts that there is no G-d long enough for us to commit our sins. Having disabled ourselves to know G-d we are unable to lock our minds into evil thoughts about G-d. Thus it is that we also, together with the ground that we return to through the death caused by our sin, are capable in our lost estate of hearing again Truth spoken to us by G-d.
Every sinner is an atheist while they conceive and bring forth sin. That is, the sinner is a believer in no god but themselves. It is in this that we are fools who have become no more than dust. But this very position makes us unable even to dream that Truth is lost to G-d, even if we are able to pretend in our foolish hearts that there is no G-d long enough for us to commit our sins. Having disabled ourselves to know G-d we are unable to lock our minds into evil thoughts about G-d. Thus it is that we also, together with the ground that we return to through the death caused by our sin, are capable in our lost estate of hearing again Truth spoken to us by G-d.
#3
When the מ, (mem), the linchpin, was lost from Adam it was lost from Truth and the wheel came off its axle. This wheel was the soul of Adam, which they lost. Then they were dead while they were living. For this lost soul was in their blood. Even so, the את, (aleph-tav), the design of G-d's purpose in Creation, still remained, even though Adam sinned. As the design of purpose for all Creation was pinned on Adam, so the את, (aleph-tav), of Adam, the design of purpose of Adam was the very seed-source of Adam, which preceded Adam... For the את, (aleph-tav), preceded Adam in being the design source of the first day in the creation of the heavens and the earth, which lead to the creation of Adam on the sixth day. Thus, as Creation was lost but could be found, so Adam was lost but could be found. For the את, (aleph-tav), the seed which came to be the design-source of Adam and therefore the seed of Adam remained with G-d and was not lost.
COMMENT:
It cannot be thought that G-d's glory itself, in his crafting of Creation, could be overcome by Adam's rebellion and dishonour. Rather, it was G-d's free and generous graciousness which created a tolerance for Adam's fall, and therefore Adam's redemption would magnify G-d's glory as the wondrous Creator all the more! Thus, in creating the universe of the heavens and the earth with a tolerance built in for Adam's potential and then actual fall, G-d designed the universe from the beginning with an aspect of weakness, an aspect of potential corruptibility, not possessing already eternal incorruptibility.
The first expression of this weakness was that heaven and earth are made at the beginning without complete unity. There is a distinction made between the-את-heavens and the-את-earth. And, due to the weakness indicated, the Creation does not immediately shine with love and thankfulness toward its Creator. Indeed, the Creator must subsequently assist the Creation in the expression of its radiance of the joy of thankfulness by expressing the imperative: "Let there be light!" Accordingly also, the series of stages and steps, or days, that come forth from G-d's word to finish his work are expressions of his tolerance, graceful action, all leading toward Adam. And all of these elements are embedded in the potential of Adam, which is the potential for actualization and/or redemption, which is to say, embedded in the prepared seed of Adam, which is the seed of the woman.
The first expression of this weakness was that heaven and earth are made at the beginning without complete unity. There is a distinction made between the-את-heavens and the-את-earth. And, due to the weakness indicated, the Creation does not immediately shine with love and thankfulness toward its Creator. Indeed, the Creator must subsequently assist the Creation in the expression of its radiance of the joy of thankfulness by expressing the imperative: "Let there be light!" Accordingly also, the series of stages and steps, or days, that come forth from G-d's word to finish his work are expressions of his tolerance, graceful action, all leading toward Adam. And all of these elements are embedded in the potential of Adam, which is the potential for actualization and/or redemption, which is to say, embedded in the prepared seed of Adam, which is the seed of the woman.
#4
The את, the design of purpose, still remained, even though Adam sinned. As the design of purpose for all Creation was pinned on Adam, so the את of Adam, the design of purpose of Adam was the seed of Adam, which preceded Adam and was culminated as the seed of the woman.
COMMENT:
The prophecy of the seed of the woman unfolds at three points of time. First, it is overheard in the Garden of Eden after the sin of Adam, when it is spoken to the serpent as the prophecy of an end being put to the serpent.
Next it is given to Avraham, Isaac and Jacob in a partially concealed way and partially revealed way as a promise of blessing. This promise of blessing embedded in the seed of which G-d spoke is a promise that was made to Avraham directly in the face of G-d's sentence of death passed upon all the family of Adam and the curse upon Adam, both the man and the woman, that came with that sentence of death and would be the form of its application. Coming in the face of the universal curse of G-d, this promise of blessing, now embedded by the word of G-d in Avraham and his seed, was a promise of G-d's blessing overcoming all of the curse.
Finally, the prophecy of the seed of the woman will be fully unfolded and revealed as a fulfilled prophecy in the end of time. And this shall be when the now hidden Anointed One of Israel who was raised eternal from the dead will be openly revealed to all the heavens and all the earth as that promised seed of the woman. It will be then that the design of purpose for all creation will be known in all the world and every soul will know the meaning of the word, את, (the seed word of Creation), and the word, אמת, (Truth), as well as they know the word, אדמ, (Adam).
Next it is given to Avraham, Isaac and Jacob in a partially concealed way and partially revealed way as a promise of blessing. This promise of blessing embedded in the seed of which G-d spoke is a promise that was made to Avraham directly in the face of G-d's sentence of death passed upon all the family of Adam and the curse upon Adam, both the man and the woman, that came with that sentence of death and would be the form of its application. Coming in the face of the universal curse of G-d, this promise of blessing, now embedded by the word of G-d in Avraham and his seed, was a promise of G-d's blessing overcoming all of the curse.
Finally, the prophecy of the seed of the woman will be fully unfolded and revealed as a fulfilled prophecy in the end of time. And this shall be when the now hidden Anointed One of Israel who was raised eternal from the dead will be openly revealed to all the heavens and all the earth as that promised seed of the woman. It will be then that the design of purpose for all creation will be known in all the world and every soul will know the meaning of the word, את, (the seed word of Creation), and the word, אמת, (Truth), as well as they know the word, אדמ, (Adam).
#5
When Adam's soul was lost, it remained that the designed purpose could be and would be realized only through the seed of Adam — that the wheel would be put back on its axle and held in place through the linchpin to be found at the centre of the seed of Adam. Since the seed of Adam is still Adam, though in reflection of both Adam's source and outcome, Adam's soul could be and would be saved.
COMMENT:
There are two mysteries that surround the seed of Adam, just as there are two aspects to the seed, that of the man and that of the woman. One mystery is how Adam, through the seed design and spiritual source of Adam is the core source of the design of the heavens and the earth. The other mystery is how the seed of Adam, which is embodied in Adam, is both directly and indirectly the source of Adam. That is, the seed design of Adam is the source of Adam yet also the reflection of the source that is heard, by the voice of the word of G-d, to create the seed of Adam in Adam, even as the same word creates Adam. In the end, the two aspects of the seed, the male and the female, will explain both of these mysteries.
#6
Adam's soul would/will then be a redeemed soul, not simply the natural soul that it was. And the seed of Adam would be — and could be only — realized as the Son of Adam...
COMMENT:
When all is said and done, is the seed of Adam seen to be Adam's source or outcome? Religious thought comes with all its power to argue over whether Mashiach is divine or human. When G-d fashioned Adam from the earth in order to breathe into his nostrils the breath of life, did he not use a seed design in doing so? Has this question, as such, even been asked before, as such?
Clearly, Adam's body was composed according to what today we call DNA. Why is a seed, any and every seed, more than DNA? A seed is a design, a design not only for a body but for the Torah that governs the relations of reproduction and life lived in that body. Such a Torah design was inherent in the DNA of Adam being fashioned from the ground. This, the seed of Adam, which is the outcome of Adam is also the source of Adam. As such, the Seed of the Woman stands firmly and distinctly by the Torah as the seed of Adam, the prophetic Son of Adam. We may understand that we should see him as the source of all Creation, but we will not and cannot know him as this source except by our obedience of faith in him as the outcome of Adam, our own personal outcome, if we are to have any outcome in אמת, Truth.
Clearly, Adam's body was composed according to what today we call DNA. Why is a seed, any and every seed, more than DNA? A seed is a design, a design not only for a body but for the Torah that governs the relations of reproduction and life lived in that body. Such a Torah design was inherent in the DNA of Adam being fashioned from the ground. This, the seed of Adam, which is the outcome of Adam is also the source of Adam. As such, the Seed of the Woman stands firmly and distinctly by the Torah as the seed of Adam, the prophetic Son of Adam. We may understand that we should see him as the source of all Creation, but we will not and cannot know him as this source except by our obedience of faith in him as the outcome of Adam, our own personal outcome, if we are to have any outcome in אמת, Truth.
#7
Adam would be — and could be only — realized as the Son of Adam, the personal soul of the redeemer of the redeemed corporate soul of Adam. In the beginning G-d created the heavens and the earth. But in the end G-d redeemed the earth and the heavens. The את of the earth became the את of the heavens. For the את of the earth is the את that redeems אמת , truth in Adam. And this את of the earth, the Anointed Seed, is the King of Eternal Jerusalem, in heaven and on earth. For he is the Redeemer of Adam, chosen by G-d in the form of blessed Israel.
COMMENT:
The Truth is known only through faith. For G-d alone knows the truth of the את of the heavens and the את of the earth, the truth of the beginning and the truth of the end. The whole Talmud is based on the suspension of all knowledge.
If so, if the Talmud is based on the truth of faith, the suspension of all knowledge, the rectification of the sin in the Garden, why did Yehoshua have a dispute with certain teachers of the Oral Torah concerning the tithing of mint? Why was the question of how to fulfill the commandment of tithing mint being given more attention than the question how to fulfill the commandment of the love of G-d raised as an issue by Yehoshua?
In Rabbi Akiva's lesson about Bar Kokhba was a Talmudic lesson about how Mashiach suspends all knowledge. Indeed, Yehoshua HaMashiach did suspend all knowledge, which also was that which "forced the hand" of Rabbi Akiva when the time came.
Thus the Talmud came in galut/exile, when its very principle, in being recorded in writing, was the principle of the Oral Torah to suspend all knowledge, not refine it by technical method to the over sharpening of the edge. For the writing down of the Oral Torah, even at one point in time, puts a limit to the sharpening of its edge. For example, as where the commandment of the tithing of mint becomes more of a focus than the commandment of the love of G-d. Such an over-sharpness of the edge of the Torah was no longer possible once the Shikhinah together with the Oral Torah was in full exile, whence it became necessary that at that point of time the Oral Torah begin to be written down.
Therefore, when the Oral Torah began to be written down it began to become subject to Messianic corrections, because its potential to be ever sharpened, even until over-sharpened, began to be corrected. In this way the Oral Torah became subject to Yehoshua HaMashiach. May G-d forgive us when we imagine that either the Oral Torah or Yehoshua HaMashiach can be subjected to our opinion.
Thus it is the Oral Torah itself that now leads back and forward to the testimony of Yehoshua HaMashiach in his offering up of himself in love of G-d for Jerusalem and all Israel for the sake of repentance for the sin of Adam, when they sinned in seeking that knowledge that was not hers or his. For there is no perfect faith without the obedient suspension of all knowledge. This is the testimony given to Avraham and to his seed.
If so, if the Talmud is based on the truth of faith, the suspension of all knowledge, the rectification of the sin in the Garden, why did Yehoshua have a dispute with certain teachers of the Oral Torah concerning the tithing of mint? Why was the question of how to fulfill the commandment of tithing mint being given more attention than the question how to fulfill the commandment of the love of G-d raised as an issue by Yehoshua?
In Rabbi Akiva's lesson about Bar Kokhba was a Talmudic lesson about how Mashiach suspends all knowledge. Indeed, Yehoshua HaMashiach did suspend all knowledge, which also was that which "forced the hand" of Rabbi Akiva when the time came.
Thus the Talmud came in galut/exile, when its very principle, in being recorded in writing, was the principle of the Oral Torah to suspend all knowledge, not refine it by technical method to the over sharpening of the edge. For the writing down of the Oral Torah, even at one point in time, puts a limit to the sharpening of its edge. For example, as where the commandment of the tithing of mint becomes more of a focus than the commandment of the love of G-d. Such an over-sharpness of the edge of the Torah was no longer possible once the Shikhinah together with the Oral Torah was in full exile, whence it became necessary that at that point of time the Oral Torah begin to be written down.
Therefore, when the Oral Torah began to be written down it began to become subject to Messianic corrections, because its potential to be ever sharpened, even until over-sharpened, began to be corrected. In this way the Oral Torah became subject to Yehoshua HaMashiach. May G-d forgive us when we imagine that either the Oral Torah or Yehoshua HaMashiach can be subjected to our opinion.
Thus it is the Oral Torah itself that now leads back and forward to the testimony of Yehoshua HaMashiach in his offering up of himself in love of G-d for Jerusalem and all Israel for the sake of repentance for the sin of Adam, when they sinned in seeking that knowledge that was not hers or his. For there is no perfect faith without the obedient suspension of all knowledge. This is the testimony given to Avraham and to his seed.
Subscribe to:
Posts (Atom)