Solomon and the vine at Baal hamon

On this weeks Torah parsha the Sefer HaZohar begins with the difference between the life soul of the Torah called Zeir Anpin, the “Holy One” and the ordinance level only of the Torah by herself which relates to the community. The two must be joined together for a living Torah, the etz chaiim, the tree of life. “And HaShem spake unto Moses and Aaron saying, This/zoth is the statute/chukkat of the law which haShem hath commanded,…..This passage commences simply, “This is the statute of the law(num)”, but in another passage we find, “Now this /ve-zoth is the law which Moses set before the children of Israel(Deut. IV-44)“Why this difference? As we have learnt, because the addition of the vau(6-sephirot/days) indicates the complete union of all, of the Community of Israel(zot) with the Holy One(vav), baruch HaShem,; and such is the essence of the Torah. But where this vau is absent, there we have only the “statute of the Law” and not the Law itself.“Zohar vol.III-179a from Sperling trans. This really gets to the core of how the four levels of Torah interpretation called pardes-peshat,remez,drash and sod, is the key to the wisdom of Torah in the sod, the mystery level. Last weeks parsha Korah, a levite, wanted the priesthood for himself and we are told in the commentary of Zohar that he did not understand his own level and obligations for keeping the consecrated space and got in big trouble. The metals are very involved with this for his incense plates were made of nachoshet/copper. The root here is nachash/serpent and the same letters switched give us the word choshen, the breatplate of the high priest which he coveted. The sepher haZohar tells us that korach did not understand the complimentary divisions(involving four different metals-gold/silver/copper/iron) involved in keeping a consecrated space such as the mishkan. In the esrei devarim/the ten commandments or sayings we have the fifth statement telling us to honor our father and mother and next to these words would be the tenth statement saying,, then we will not covet our neighbors possessions. If we take the imperative “Thou shalt not” form and render it as ancient sages have,- If you honor your father and mother, then you will not covet… we have a whole other understanding of the Decalogue. Here we must understand by father and mother as divisions or aspects of the creator(Chokmah and Binah) with which the entire universe rests upon. For us to heal the temple of the Earth we must understand the balance in the world. The levels of Torah interpretation help lead us to understand how to unit the male and the female as the Zohar says and bring the healing into our world. Again the four special metals have there places in the circle of consecration and Korah represents a person who does not fully understand the work of the holy peoples in healing the temple of Earth.The uniting of the very deepest level of Torah, the soul of the Torah called the sod/mystery with the human world is the essential magnum opus. The word sod/mystery, called the fourth level of Torah interpretation has a value of 70 which is equal to the value of the letter ayin, which means both eye and fount. The essence of Torah is a living fount. The word chumash is from the word chamesh which means five for the five books. The same letters of chamesh/five are simcha which is joy. The fount of Torah is a living joy. Without this connection to this fount we do not have Torah. The five/chamesh is a key for us in our unfolding of the deep mystery of the Shir haShirim, which we have been discussing over the past several weeks. We discussed the 1000/exalted-aleph that is reserved for Solomon as the initiate of the temple wisdom mentioned in the last verses of the Song. The keepers of the fruit we are told in the song get 200. 200 is one fifth of 1000 and here is hidden a secret key. The five=1/5 relates to us -the human world of the five senses, four of which the Zohar explains as being aligned with the four letters of haShems name. . In the ancient Sanskrit the serpent sesha-anant which we discussed is related to the Baal Hamon, the guardian of the vine in the Song, the nachash of gan eden fame, and the Tali dragon of Sepher yetzira. The serpent has three forms. The thousand headed, the seven headed and the five headed. The seven headed is commonly depicted as guarding the Hindu deity Vishnu who rests on the body of the serpent. The Hindu deities that are commonly known about and worshipped are aspects of what the Hebrews call the Elohim-the many powers of the creator/sustainer of the olamim/universes. But where do we have the Eternal HaShem who appeared to Abraham and Sarah and Moses and Miriam? This is the Holy of Holies of this most sacred Song of all Songs. A blessed Rosh Chodesh Tammuz to all!

Meadim and the heart of the Lion

the planetary conjunction between Meadim/mars and Shabbatai/saturn is nearing(mid-july) and in a few days Meadim will be conjunct the bright star regulus, called the heart of leo the Lion. this is visible in the west just after evening twilight. the expanse of the night sky and her stars is very big in the wisdom traditions and we are seeing these references in the Shir HaShrim as we continue to comment on this holy of holies of a book as Rabbi Akiba called the song in the Sefer HaZohar. we are discussing the vine mentioned in the last few verses of the song. Tsefiya in a comment on the last post, made some great points in relating the vine to the sacred Etz Chaiim, the Tree of Life herself and the relationship to nachash the serpent. Since we are nearing the end of what is called the 17 years of concealment of the work of the holy peoples -this very summer- we will talk about where the date that the new "olam/world" really began and how it is so beautifully hidden in the Song. It is all about the "guardian" of Solomon's vine, Baal Hamon. This is usually translated as a place relating to the ancient pagan deity Baal. The worship of Baal is related to serpents and holy trees or the goddess Asherah. This word Asherah sometimes translated as sacred grove, is just a female form of the word Asher which is in the very first line of Shir HaShrim-"Asher" leShlomo. Usually translated as "that" it can mean Tree of pleasure of Peace - the very Etz Chaiim herself. If we take out of the word Hamon, the two letters from the name of haShem-heh and vav, and put the Aleph that is mentioned as a "thousand" in the verses we get the word Amen. Some translators say that this ancient egyptian deity Amon/Amen, the hidden one, is actually implied in Hamon. The gematria of the word Hamon is 751 with the final value of the elongated nun. So baal hamon is the possessor/Baal of 751 and this year in our sixth Hebrew millenia is a very important one as discussed here before. The only real "date" mentioned in the meso-american codices as the end of their "world" and a new beginning is the awesome eight minute long total eclipse of July 11, 1991/Tammuz 29, 5751 which is listed in the ancient mayan codices for the beginning of a new sixth"sun" called the sun of Flower. This is significant for us this summer since an eclipse of the sun is happening again on Tammuz 29, the yahrzeit of the holy Rashi, this makes a 17 year span on the Hebrew calendar. It is the premise of this writer that the "great dragon" or serpent hinted at in the song and called the Tali, in the Sepher Yetzira has been incorporated in the sacred lineages of the Temple of Earth in a new way. In the Sepher yetzira, the primer of Kabbalah we are told that the Tali, the quivering dragon who "rules" eclipses is "guardian" over the "axis" and places Hashem on the throne. "dragon is in the world as a king on his throne"-"Tali beolam c'melech ahl ceso"verse 4-chapet 6-SY. And so the beginning and end of the song is linked in a special way which we will further comment on in the next posting. have an awesome Sabbath!!

Solomon and the thousand

the ancient sages have told us that every mention of the name Shlomo in the Song of Songs is about the Source of creation except for one in verse 8:12. "My vineyard, my very own, is for myself:you, O Solomon, may have the thousand(aleph)" This interpretation is based on the premise that the entire creation may be understood as a temple/school of initiation into the deep mysteries of the creation. Therefore this mention of Shlomo at the end of the Song is a "place" of initiation involving the Aleph which is usually translated as meaning 1000. Rabbi Ezra Ben Solomon of Gerona in his famous commentary on the Song states that their are three kinds of people who read the Song. Those who believe it is a carnal love song; those who believe it is an allegory for the Creator's love for the community of Yisrael and then the third kind of people who really know what it is about. We all mostly agree that the most important work of the holy peoples is the Tikkun/repair of the creation, the healing of the Earth.This is also referred in the Hebrew mysteries as the rebuilding of the third holy temple and the mysteries of Solomon, the original temple builder. the healing involves the subtle serpent, nachash, and the root of this being in the heavens. there is a sacred serpent in the sanskrit tradition who sometimes has a thousand heads, sometimes seven and sometimes five. this snake is called shesha among other names and although it is said that it's root is the egotistic material realm it has a very special and sacred role in the sustenance of the creation. The story of this nag, as the serpents are called in the sanskrit, holds keys for us to understand the serpents in the hebrew tradition of building the Temple. The carmi/vine in the holy song is a key to fathom the whole song. the vine does share the geometry of the helix along with the serpent and we now know that this geometry is at the core of everything in the unfolding physical universe. the vine is under the protectorship of the pagan deity Baal hamon, the ancient god of plenty. the serpent nags in the sanskrit are not evil beings, they are just in it all for themselves while the divine beings in the sanskrit tradition are altruistic, helping others. some of the hebrew sages have said that the nachash in eden was the personification(along with the angel samael) of the urge for self gratification. we previously related the story of the nag being called vasuki who is the nature of joy and was used by gods and demons according to the ancient vedic legend, to churn the primordial ocean in order to bring up the nectar of immortality, the amrit. the nachash in eden is involved with bringing mortality into the creation. So, where is the tikkun in all this. the exalted place of initiation mentioned in the holy Shir HaShrim involves the being who is joy(for oneself however) and who is from the left side of the Tree of life as the ancient kabbalists would say. this involves the side not dealing with the impulses to only help others(Hesed). the tree of the sephirot, the depths does hold the key to the serpent being who is the guardian of the vine of Solomon and the place of deepest initiation. we pray for peace everyday.

the holy Harim/mountains

we celebrate Sinai in this month of the teomim/twins. in Rabbi Ezra ben Solomon of Gerona's ancient commentary on Shir HaShrim we know the mountains are singing to each other. the symbolic nature of the song is uncovered until we discuss the very special nature of the voices, then they are mentioned sometimes quickly in passing or as having almost little significance. the Eye of the Kid- Ayin gedi, the fount of a holy mountain is mentioned as just a place where a fine plant is grown! The Aynecha/eyes are the planetary eyes that veil the sacred mountains. Shabbatai/saturn is the will at the root of time while the mountain of Moriah is the eye of Power who is at the root of space. the root of being is where these two sacred founts find each other. this song is about the deepest of initiations and it is at the heart of an awakening Earth. why does the ancient Rav barely mention the fount of the kid? the tendency of most sages in unveiling the ancient song is to keep in the center. we have a lot of mention of the sephirot which these days are a part of the common vernacular when for the ancient sages they were as secret names that led the way to the place that only the elderly learned could venture. Reb David Zeller would tell the stories of how the creator hides her own hiddenness. that is how hidden the eternal Source is!! yet she appeared to our father Abraham as one of three strangers. the lightning and thunder shake the world into awakening. the planetary eyes, shabbatai/saturn and Meadim/mars, who are mountains-sinai and moriah are approaching each other in sky as the calendar of edom is approaching the third 08-08-08 in it's history. 8x3=24; 24x3=72. we are all learning about the Name. good Shabbos!

the ark/holy of holies and the eben shetiyah

The theme of the Holy Song of Songs is the teomim. We are this week at the Rosh Chodesh/new moon of the sign of the Gemini/Twins and approaching the revelation-eternal and profound of Har Sinai, the holy mountain. The mountain in aboriginal tradition is the house of eternity. The song of songs sings from the holy of holies, the resting place for the ark which tradition tells us took up no space in the cubic chamber. The dimensions of the ark however in cubits are 1 and a half high and 1 and a half deep and 2 and a half in length. So we have the two very important “places” a cube, the holy of holies and an elongated hexagon, the holy ark. The eben shetiyah, the foundation stone of the world was said to be there also. The words eben shetiyah equals in gematria 768, and we are here in the year 768 of the sixth Hebrew millennium. Like in the song we have three protagonists so to speak, three “spaces” like the three strangers who visited our father Abraham and our mother Sarah. Jewish tradition tells us that the ark was hidden in a cave on Har Sinai until the time of the geulah. Islamic tradition tells us that it was kept at the bottom of lake Tiberias to be revealed at the ketz. Earth and water. When the ark was brought into the first temple it is said that the golden trees became moist and made fruit. We are here dealing with the very basic elements that the world is made of. Of course this is all about mysteries that are secret in order to maintain the very existence of the creation. the words of Sefer Shemot on the breastplate of aaron hold the key to the eben shetiyah and the nature of the three strangers who are the song.Below is a section from the Jewish encyclopedia about the ark and the holy of holies, the theme of the Song of Songs, Shir Hashirim. A wonderful renewed Moon of the Teomim for all!
—In Rabbinical Literature:
The Ark, by reason of its prominence in the Bible, forms an important subject of discussion by the Rabbis, a great many sayings relating to it being found throughout the Talmud and the Midrashim. They discuss the dimensions, position, material, contents, miraculous powers, final disposition, and various incidents directly or indirectly connected with the Ark. Such discussions at times embody popular legends, and are also of interest as reflecting the poetical spirit which animated many of the rabbis.
Thus it is related (B. B. 99a) that the available space in the Holy of Holies was not in the least diminished by the Ark and the cherubim—that is to say, that through the working of a miracle the Ark and the cherubim transcended the limitations of space. With regard to the position of the Ark in the Holy of Holies, there is the following picturesque saying in TanḦuma, Ḳedoshim, x.:
"Palestine is the center of the world, Jerusalem the center of Palestine, the Temple the center of Jerusalem, the Holy of Holies the center of the Temple, the Ark the center of the Holy of Holies; and in front of the Ark was a stone called , the foundation stone of the world."