VAYISHLACH

Shalom Shalom. We commence this DEVAR TORAH with the IKAR (principle) that the lifetime of YAACOB is indicative of all the incarnations that we are destined to undergo in the unfoldment of HAMACHSHAVAH HAELYONAH (the Supreme Thought). The Supreme Thought of ECHAD, Blessed Be His Holy Name, is that His INVISIBLE  qualities (MIDDOT) are destined to become visible. This is to say that Creation is in a process of becoming a visible manifestation of the Supernal. The potential that is latent within all created things to manifest the Supernal is the Song that the NAVI ISAIAH heard while in the Throne Room. He wrote, “… I saw the Lord sitting upon a high and lofty throne, and its legs filled the Temple, Seraphim were standing above at His service. Each one had six wings; with two it would cover its face, with two it would cover its legs, and with two it would fly. And one called to another and said Holy Holy Holy is HASHEM, Master of Legions; the whole world is filled with His glory.” ISAIAH 6:16-3. In this prophetic utterance is disclosed the future of CREATION. For CREATION is not yet a visible manifestation of ECHAD, being His Glory. The Seraphim sang a Song of what is to emerge at the END OF DAYS, yea, the END OF DAYS is the beginning of a NEW CIVILIZATION which will manifest the INVISIBLE QUALITIES (MIDDOT) of ECHAD. No doubt the revelation accompanying this prophetic utterance, that is, that ECHAD is the MASTER OF LEGIONS, is a disclosure on how it is destined to be accomplished. The Legion is a TZAVA (army) that will establish the standard or idea that will reveal the hidden potential.

As aforementioned the lifetime of YAACOB is an ensample of what is destined to occur in the unfoldment of SUPERNAL GLORY. The events that are destined to occur is what is termed HITPASHTUT, that is, the unfoldment of G-dliness. The unfoldment occurs in three stages. The first stage is termed א (ALEF). The second stage is termed בּ (BET). The final stage is termed G’MAR TIKKUN. It is comprised of a DESCENSION, the DEVELOPMENT of the KLI (vessel) and finally an ASCENSION giving rise to the visible manifestation of ECHAD. Likewise YAACOB descends from his father’s house to the house of LABAN. Through negative mentoring, YAACOB develops in the house of LABAN. In the final stage of His journey, His name is changed to ISRAEL in recognition of His SOUL being one with ECHAD, thus ASCENDING into a NEW BEGINNING. In the New Beginning, He is no longer conscious of the error of perception concerning his identification with the CORPOREAL, but commencing a LIFE IN THE TRUTH of BEING, that is, that HE is ONE with ECHAD and empowered to answer the challenges ahead with SPIRITUALITY.

 

VAYISHLACH

Shalom, Shalom. We commence this DEVAR TORAH by focusing our ATTENTION upon the scenario unfolding the PARASHAT (portion). The narrative begins it’s unfoldment describing the stage that is set in the return of YAACOB to his father’s house. The SIDRA discloses YAACOB sending MALACHIM (messengers) to ESAV to inform him of his return. The message is reacted to with the appearance of force. ESAV assembles 400 men to meet YAACOB. In response to the appearance of force, YAACOB is mindful of the promise made by ECHAD and the blessing he had received.

Upon contemplation, YAACOB seeks to appease ESAV with a tribute. To protect his MISHPACHAH (family), he arranges them in case there is an attempt to destroy, with what he loved the most, last. Once he implements the plan, he is left alone, where he begins to wrestle. He prevails and ATTAINS the name YISRAEL. YAACOB further discloses the experience that he had saying, “… For I have seen the DIVINE face to face yet my life was spared.” Genesis 32:31b No doubt from the ROOT LANGUAGE of TORAH, the revelation of what is implied by the concept “A DIRECT EXPERIENCE with ECHAD” is contained in the narrative.

A direct experience with ECHAD is the revelation that the SOUL is an individual aspect of G-d. The reason it is referred to as a direct experience is that it is above INFERENCE, manifesting as a sensation in the KLI (vessel of reception). The result of the wrestling of YAACOB gave rise to sensing a CONSCIOUS UNION with ECHAD in his physical body. His experience is described as face to face. Since ECHAD has no physical form, the experience can be further described as sensing himself as the CREATOR.

This experience of being one with ECHAD is what is termed ISRA-EL, that is, one who clings to G-d. In clinging, there is a sense of wrestling because the EGO is opposite of ECHAD. The attempt to cling leads to the revelation of ONENESS, yea, it is erroneous perception to believe that the EGO is separated from G-d. The distance between the two may be thought of as degrees, but in a CONSCIOUS UNION, there is no distance.

Once this enlightened STATE termed YISRAEL is attained, the work of LISMA is to begin. This work has to do with establishing the DIRECT EXPERIENCE. The establishment of the DIRECT EXPERIENCE is done through the CORRECTION. The CORRECTION is the transformation of the 613 points in the heart to DIVINE INTENTION. The result thereof is the MIND being fully AWARE, without the experience of FORM, reflecting perfectly ECHAD in the vessel of reception.

VAYISHLACH

Shalom, Shalom. We commence this DEVAR TORAH by focusing our attention on the opening scenario. The SIDRAH begins with a description of YAACOB’S plan to gain perception on ESAV’S demeanor towards him on his return home. To gain perception, YAACOB sent forth MALACHIM (messengers) to inform ESAV of his return. The MALACHIM were instructed to present YAACOB as an EVED (servant) to ESAV, who had amassed wealth and is seeking his favor. The MALACHIM met with ESAV and returned with the report that ESAV was on the way to meet him with four hundred men. Because YITZCHAK had blessed ESAV with MILITARY MIGHT and along with the anger that he harbored on account of the deception YAACOB had committed in receiving the BLESSING, the meeting was frightful to YAACOB. In response to the fear that he experienced, YAACOB addresses ECHAD concerning the DREAM that he had at BETH-EL, he declared, “Rescue me, please, from the hand of my brother, from the hand of ESAV for I fear him lest he come and strike me down, mother and children. And YOU had said I will surely do good with you, and I will make your offspring like the sand of the sea which is too numerous to count.” Genesis 32:12,13. YAACOB’S response to the EVENT discloses what it means to be a Jew. To be a Jew is to be in BRIT (COVENANT) with ECHAD.

A BRIT is descriptive of a LEGAL RELATIONSHIP, yea, it is a CONTRACT between two parties. When there is a breach between the two parties based upon what seems to be a failure on the part of one in the performance of what has been agreed on, the complaining party has a right to address. A BRIT had been cut between ECHAD and YAACOB, with the promise that He would do good to YAACOB and make his offspring numerous like the sand of the sea. ESAV’S approach was threatening, YAACOB’S response was to remind ECHAD about the BRIT. As aforementioned, this relationship between ECHAD and YAACOB is descriptive of what it means to be a JEW, yea, the JEW is in BRIT relationship with G-d by way of a LEGAL commitment binding to TORAH. When there is seemingly a breach that occurs, the JEW has a right to state the case. The stating of the case is termed HITBODEDUT.

To be a JEW is to have another perspective of G-d. This perspective is based upon the ORAL LAW, that is, the ROOT LANGUAGE of TORAH. Our relationship begins as a personal relationship based upon a LEGAL BINDING to TORAH. This LEGAL BINDING when observed will engender an ASCENSION into that which is IMPERSONAL where we will ACTUALIZE our CONSCIOUS UNION with ECHAD into BEING.

VAYISHLACH Part 2

Shalom, Shalom. We continue our focus upon the PARASHAT VAYISHLACH by placing our ATTENTION on the following passage contained within the SIDRAH, it is written, “Jacob arrived intact at the city of Shechem which is in the land of Canaan, upon his arriving from Paddan-aram, and he encamped before the city. He bought the parcel of land upon which he pitched his tent from the children of Hamor, Shechem’s father, for one hundred kesitahs. ” (Genesis 33:18,19)  In this disclosure, Torah reveals that after undergoing numerous challenges, YAACOB returns safely to the land that had been predetermined by ECHAD to DWELL therein. His SOJOURN to LABAN’S house is a revelation of the ONE becoming MANY. His return is a revelation of the MANY BECOMING ONE, that is, the GOAL of CREATION.

The SOJOURNING of YAACOB representing the GOAL of CREATION was executed in harmony with the revelation that he had received at BETH-EL. In that place he dreamt a dream that disclosed what ECHAD had predetermined at the CAUSAL LEVEL, that is, the Holy of Holies. The dream revealed that his ATTAINMENT of a CONSCIOUS UNION with ECHAD would not only be REALIZED but ACTUALIZED. The ACTUALIZATION would be experienced as A CONSCIOUS UNION with ECHAD that MANIFEST as being PROTECTED wherever he would go and RETURN to where he ORIGINATED without being FORSAKEN. This MANIFESTATION would not be experienced without CHALLENGES. The CHALLENGES are those forces that seemingly OPPOSE what had been PREDETERMINED.

The opposition that YAACOB experienced was purposed to AID his TRANSFORMATION from being CORPOREAL to SPIRITUAL. The CHALLENGE was not to REJECT that SEEMINGLY NEGATIVE EVENT, but rather to EMBRACE them until they became a BLESSING. The BLESSING has to do with transforming the QUALITIES of the EGO to QUALITIES that are ONE WITH ECHAD.

Likewise our SOJOURN is the SAME. This is based upon the EMET that we are the SAME GENERATION that has received the INFORMATION that will give rise to the FULFILLMENT of what has been promised to YAACOB our PATRIARCH.

VAYISHLACH

Shalom, Shalom. We commence this DEVAR TORAH by focusing our ATTENTION on the title of the PARASHAT. The title of the PARASHAT is VAYISHLACH. The IVRI transliteration VAYISHLACH is interpreted into the ENGLISH term SENT. The PARASHAT VAYISHLACH begins its UNFOLDMENT with a SCENARIO of EVENTS descriptive of the CHALLENGES that YAACOB encountered in his return to his ABBA’S house. This SCENARIO of EVENTS is a REVELATION of the trek in the JOURNEY of the MANY BECOMING ONE. In other words, it reveals what has been predetermined in the Holy of Holies (Causal level) in the INFOLDMENT of the GOAL of CREATION, that is, the ATTAINMENT of those who are undergoing the human conscious experience of a CONSCIOUS UNION with ECHAD. The ATTAINMENT is experienced as both the revelation and actualization of the SUPERNAL that is latent within.

The following description contained within the SCENARIO discloses the PATH of the ATTAINMENT, it is written, “Then Jacob said, God of my father Abraham and God of my father ISAAC; HaShem Who said to me, Return to your land and to your relatives and I will do good with you - I have been diminished by all the kindnesses and by all the truth that You have done Your servant; for with my staff I crossed this Jordan and now I have become two camps.” (Genesis 32:10,11) In this passage of TORAH, the process that we are destined to undergo in the realization and actualization of our CONSCIOUS UNION is disclosed. Our PATRIARCH YAACOB speaks of the DIMINISHING of the EGO through the KINDNESSES of ECHAD. The KINDNESSES experienced by YAACOB are descriptive of the PROCESS of ECHAD pouring out CORPOREAL blessings upon him. The INTENT of this outpouring of BLESSINGS is to expand the EGO to the place where ECHAD can begin to pour HIMSELF into the VESSEL, yea, the VESSEL was created opposite of ECHAD with the idea of TRANSFORMATION. The TRANSFORMATION occurs as a result of the CREATOR’S NATURE to GIVE. By creating us as receivers, the NATURE of the CREATOR is fulfilled with the idea of our participation in the process of the TRANSFORMATION. Thus the DIMINISHING of the EGO is not its destruction, but rather the ASCENSION into the ATTAINMENT of a CONSCIOUS UNION with ECHAD.