Thursday, December 25, 2008

Entrance To The Mysteries


On this week's Torah portion DovBear writes regarding Bereshit 41:19 (on one of Pharaoh's dreams):

The MT (Mesorah text) gives raqot (flat or hollow) on Gen 41:19; other ancient versions have daqot (meager).

This is a significant change, operating on the thought that the shorashim (Hebrew roots of the words raqot and daqot) are רקק and דקק respectively. The former (raqot) comes with the idea of a limit, while the latter more ancient (daqot) does not. Also, daqot (the one lacking an association with limit) is connected to the idea of the 'thin veil' which separates the worlds in both Celtic and Jewish tradition. Beyond the veil, in both Celtic and Jewish tradition, is a door - the faerie door of Witchcraft and the door of the Aron Hakodesh of Judaism. The Hebrew letter dalet ('d') of daqot is itself symbolic of a door, while the Hebrew letter reish ('r') of raqot implies that one is still actively involved in the process of clarifying physicality and not yet worthy to reach the door.

Taken together, the kine which came up in Bereshit 41:19 originally in the more ancient text brought with them a direct connection to the thin veil which covers the entrance to the mysteries. Importantly, the word raqot conjures a limit preventing access, while the more ancient word daqot does not preclude access to the mysteries.

I suggest that raqot is a deliberate error in the Mesorah text, placed there as a stumbling block for unworthy mystics.


Friday, December 19, 2008

Crimson Thread By The Light Of The Moon


... with the scarlet thread upon his hand; his name was called Zerah [Bereshit 38:30]

... through lips of a crimson thread [Shir Hashirim 4:3]

... the feminine energy of a witch's moon prevails over the breakout as Dinah bursts the box others may wish she'd remain in.

So mote it be.

Saturday, December 13, 2008

Little Bottles And The Magic Mitzvah


DovBear writes of two-way Torah on this week's portion:

Jacob finds himself alone on the far side of the Yabok on the night before he reunites with his brother and is attacked by a sort of demon. Rashi [from Gen. Rabbah 77:2, Chullin 91a] says Jacob was alone because "He had forgotten small bottles and returned for them." Some see Jacob's concern for the bottles as something praiseworthy, arguing that Jacob's actions shows us how the righteous act with their money, valuing even "small bottles" because everything we have is a divine gift.

You see, it is the little bottles of no-thing (בקבוקות שאין) which drive Jacob toward real acquisition of the noble name Israel. Why?

Interestingly, the gematria of "little bottles" gives us a clue as to why the putatively insignificant little bottles are, on the contrary, very significant. The gematria of the phrase בקבוקות שאין is 621, which is the value of 613 (general mitzvot) + 7 (rabbinic mitzvot) + 1 steadfast mitzvah. Jacob went back for the strategically important missing magic mitzvah, represented by a snake-wrestling witch's "little bottles". The mitzvot are little bottles of divine magic.

Little Bottles from Avalon Moon - some, like the one I purchased with a triskelion, have spiral curls

Saturday, December 6, 2008

The Magic Mandrake


Being a witch makes joy in me. Truly. There is no separation between joy and I. Joyful am I. Neither do I have cause to pray as one separated from herself.

Rachel said to Leah: 'Give me, I pray thee, of thy son's mandrakes.' Bereshit 30:14

In follow-up to my earlier commentary on Vayetzei discussing The Magic Ladder, the question exists for many reading this Torah portion - was Jacob's vision in the night really a dream?

I can't answer that, but I can answer that my own experience, as described in The Magic Ladder and correlated to Jacob's ladder, was no dream. The experience I described was one I had before I was born, before "I" was incarnate or connected to a physical body or bound up with any psycho-spiritual form or structure of any kind. Thus, the words of my poetic discourse on my particular magic ladder do not create a "picture", but rather, they elicit an apprehensional perception of pure Acting Awareness. Without structure, form or physicality, my experience was one of pure consciousness, known in Sefer Yetzirah as sekhel tahor. In practical kabbalah, sekhel tahor corresponds to the magical botanical called mandrake.

Sekhel tahor ... "purifies the Sefirot. It tests the decree of the their structure and the inner essence of their unity, making it glow. They are then unified without any cuttoff or separation." [Sefer Yetzirah, The Thirty-Two Paths Of Wisdom]

Friday, December 5, 2008

The Magic Ladder


and behold a ladder set up on the earth, and the top of it reached to heaven ...
Bereshit 28:12

Sulam (סולם, ladder), from the shoresh סלל can mean "to pause, to retain for thought and meditation" like in my poem where "hard pauses startle into vision ... between depths of opposite observation ..."

Originally posted on my musical website of poetry in motion under the title, Shamir - DiVisions of the Night:

first rhythms ever plunge, eternal hosts driven into life
drawing through a field of topographic brilliance
where judgment lovingly flows, churning out whole stones
resting against asymmetries trying, like diamonds in chaos
proto-perception foams, over annihilating operations
and from it, dark bursts of lucidity finely entwine
coarse grains of almost something, almost yet sufficient
the silent rush of yet nothing slides, wildly as percolating pivots
diligently thread through it, casting clarity
upon myriads, hard pauses startle into vision
projecting arrays without mass, strings of confluency
impressing discovery, a shadowy tail-end lingers
between depths of opposite observation
iterating embraces of many meanings like quasi-quanta
gathering functions about the head and, and
spinning spectra, pushing forward, yearning toward home
not knowing, yet only knowing
as some featureless reach edging edges stretches out
the magnetic sweet dance
where divisions collapse like crystal caves
softly sprinkling the belly of the night divine
with bytes of thoughtbare kisses
extending the glorious field of apprehension

Sunday, November 30, 2008

Tears Of Anguish


And it came to pass, when Jacob saw Rachel the daughter of Laban his mother's brother ... Jacob kissed Rachel, and lifted up his voice, and wept. Bereshit 29:10-11

Jacob wept tears of anguish, not joy, "when it came to pass" that Jacob saw Rachel for the first time. We know this through the construct of the Hebrew phrase "and it came to pass" (וַיְהִי כַּאֲשֶׁר).

The word ויהי implies anguish [1]. Jacob is anguished at the sight of Rachel. Moreover, he is anguished to the measure that he should have been blissful.

One would expect Jacob to be joyful at the first sight of his beloved, at finding his bashert, but he is not. He is anguished. So anguished, in fact, is Jacob that he weeps.

Why this anguish? Why not joy?

I posit that Jacob couldn't truly see Rachel. Instead, he saw her as the daughter of Laban, as an extension of her father. Jacob failed to perceive Rachel's Divine Spark, which would have evoked tears of joy from him. Instead, he perceived her as less than she truly is, and wept tears of anguish.

Jacob's limited perception of Rachel has negatively affected history ever since.


[1] The Wisdom In The Hebrew Alphabet, Michael Munk

Sunday, November 23, 2008

Truth And Consequence

Toldot - Generations

וְאֵלֶּה תּוֹלְדֹת יִצְחָק, בֶּן-אַבְרָהָם
And these are the generations of Isaac, Abraham's son ... Bereshit 25:19

DovBear writes of another opinion in the Talmud, namely that:

one of the Rabbis argues that Abraham had everything, specifically he had no daughter, and therefore no worries about marring her off.

Why no daughter, did he refuse to acknowledge his daughter because she was a witch?

The Jerusalem Talmud also shares (Kiddushin 4, 11) that "the best among women practices witchcraft." Avraham's loss. She received the Torah straight away (a kefitzah haderekh) while Avraham's patriarchal line had to wait a several more generations.

Why is this important?

She received Torah straight away, while Avraham's patriarchal line of descendents had to wait several generations to receive it. The "shortening of the way" experienced by the daughter of Avraham is called a kefitzah haderekh. Alternatively, kefitzah haderekh or "shortening of the way" is called a kwisatz haderach.

Kwisatz Haderach" is the name of a prophesied messiah in Frank Herbert's fictional Dune universe. KWISATZ HADERACH: "Shortening of the Way." The origin of Kwisatz Haderach is most likely from the Hebrew language expression Kefitzat Haderech (קפיצת הדרך), which literally means "jumping of the path/road/way", and translates to "the great breakthrough" or "the big advancement." It is also similar in meaning to the Hebrew expression Kitzur Haderech (קיצור הדרך), which literally means "shortening of the path/road/way" and translates to "the short cut."

If Avraham refused to acknowledge his daughter because she is a witch, clearly, it was a big big mistake with cosmic consequences.

Related Entries:

Best Among Women
Bakol & Transmitting The Torah Of Atzilut

Friday, November 21, 2008

Bakol & Transmitting The Torah Of Atzilut

Chayyei Sarah

וְאַבְרָהָם זָקֵן, בָּא בַּיָּמִים; וַיהוָה בֵּרַךְ אֶת-אַבְרָהָם, בַּכֹּל
And Abraham was old, well stricken in age; and the Divine had blessed Abraham in all things (bakol, בַּכֹּל). Bereshit 24:1

The Talmud (Bava Batra 16) tells us "in all things" actually refers to the blessing of Avraham with a daughter named Bakol.

What happened to Bakol, the blessed daughter of Avraham?

Here she is in Shemot.

וַיֹּאמֶר, הִנֵּה אָנֹכִי כֹּרֵת בְּרִית, נֶגֶד כָּל-עַמְּךָ אֶעֱשֶׂה נִפְלָאֹת, אֲשֶׁר לֹא-נִבְרְאוּ בְכָל-הָאָרֶץ וּבְכָל-הַגּוֹיִם; וְרָאָה כָל-הָעָם אֲשֶׁר-אַתָּה בְקִרְבּוֹ אֶת-מַעֲשֵׂה יְהוָה, כִּי-נוֹרָא הוּא, אֲשֶׁר אֲנִי, עֹשֶׂה עִמָּךְ.

And He said: 'Behold, I make a covenant; before all thy people I will do marvels, such as have not been created (לֹא-נִבְרְאוּ) in all the earth (בְכָל-הָאָרֶץ), nor in any nation; and all the people among which thou art shall see the work of the Divine that I am about to do with thee, that it is tremendous. Shemot 34:10

The covenant-marvels (blessing) of Bakol (kol through chochmah) do not originate in Beriyah (mikol), rather they are emanated from the Keter-Malchut (הָאָרֶץ) of Atzilut and are All Present (כל זִמֵּן) at matan Torah, designated for transmitting the Torah of Atzilut.

Related Entry - Best Among Women

Friday, November 14, 2008

Deeds That Ought Not Be Done

Vayera - to fear, to stand in awe, to respect

Abimelech said to Avraham regarding his disrespect for Sarah (by putting her honor in danger by calling her his sister and disclaiming her as his wife) - "you have done deeds that ought not be done." Bereshit 20:9

מַעֲשִׂים אֲשֶׁר לֹא-יֵעָשׂוּ, עָשִׂיתָ עִמָּדִי

Did Avraham learn? Elohim comes to test.

In the next chapter (Bereshit 21:14), Avraham has disrespect for Hagar, by putting her life in danger. In fact, Avraham's "deeds that ought not be done" have escalated from endangering a woman's honor to endangering a woman's life (and additionally, the life of her son). Avraham has not learned respect.

Elohim comes to test again Avraham's respect for the lives entrusted to his care and asks Avraham to take Isaac's life by his own hand (Bereshit 22:2). Avraham hurries to comply. Avraham still has not learned, and this is the third time Avraham has been tested in this area. If the Divine had allowed Isaac to be sacrificed by Avraham, his disrespect for the lives and welfare of those in his household would have become a solid chazakah according to Jewish law and a permanent characteristic of Avraham.

Hospitality to angels means nothing if one fails to care for those in his or her own household.

The dynamics of a negative chazakah and the true merit of Avraham:

First time, Avraham has no concern at all for Sarah and is not aware that his action is wrong until Abimelech creates the awareness in him. Abimelech brings to the surface a conscience in Avraham. Now choice exists in Avraham between selfishness and selflessness, between strengthening the power of ulterior ego motivation or strengthening the ego's rectified power of chen.

Second time, Avraham is now aware that what he is about to do to Hagar and her son is wrong, yet he does it anyway despite that the deed felt "very grievous" to him. Avraham ignores his conscience.

Third time, having silenced the natural revulsion that he now has toward 'doing the wrong deed', Avraham hurries to do it. Avraham is killing his conscience and reverting to barbarism. The Divine steps in, preventing Avraham's complete reversion for the sake of humankind on account of the Divine oath given to Noah that there shall never again be a flood to destroy the earth with reversed chesed v'chen.

The Divine Oath inspired (chinuch) by Noah found a point in Avraham oriented toward integration (hadracha) into human consciousness despite his wrong deeds. This is Avraham's true merit.

Follow-Up: The Flaw Of Pure Selflessness

Saturday, November 8, 2008

The Land Of Blissful Awe

Lech Lecha

Dare to be true to yourself, follow your bliss ...

אל-הארץ אשר אראך ... toward the Land of Blissful Awe
Bereshit 12:1

The total gematria for the phrase (אל-הארץ אשר אראך) "toward The Land of Blissful Awe" is 1050, reduces to a digit sum of 6, and corresponds to the pillar of Creation as it exists in rectified and elevated "messianic" consciousness (one's inner Divine Spark) independent of time. The Im HaKolel of the phrase is the value 1051, reduces to a digit sum of 7, and corresponds to shabbat consciousness. Shabbat consciousness brings messianic consciousness out into manifest time. This is The Land of Blissful Awe toward which the Divine calls every human being.

A related dream (Fire By Night, The Divine Torch) I had earlier this week during the Torah portion, Lech Lecha, on astrological Samhain, of traveling The Road To The Land Of Blissful Awe:

Witch's Shofar

I dreamt a dream of fire preceded by the idea of a "monopoly" game. Monopoly is a word which brings unity and multiplicity together into a singular word.

As the idea of a "monopoly" game ran with wings through my sleeping mind last night, the dream emerged.

I was traveling west toward town with my mother and other family members in a vehicle down the road which runs in front of the house. A few miles from the house, as we neared the bend in the road which swerves off toward the north, and exactly the moment before we entered the curve toward the north, the ground beneath the vehicle began rumbling mightily - indeed a major earthquake was in the making. The road buckled and upheaved like a wave, sending the vehicle in the opposite direction - sliding east back toward the house front first (and always I was primarily seeing through the vehicle's windshield - in other words, the vehicle was always facing the direction it was traveling).

As the vehicle slid down the road toward the east front first, the road began to glow red hot as if the core of the molten earth was coming to the surface. It glowed so brightly fire red that I wondered how the wheels and the bottom of the vehicle were remaining intact and not melting away. Surely, the road was turning into pure molten fire.

Yet, the vehicle remained intact somehow and I felt no heat at all sitting inside it, though I realized that the power of the fire was fully capable of dissolving all material substance into pure energy. The road was melting into firehot energy, and though I could clearly see it through the windshield, I felt no heat.

Then, as we arrived in front of the house, the upheaving wave of the earth shifted toward the opposite direction, sending the vehicle back again toward the west. The road glowed hotter and hotter and I felt we were surely going to be swallowed up by the molten earth, be dissolved as material beings, and die. I have never before in a dream felt the real possibility of actually dying, but last night, I did. Yet, even as I feared that I might actually die, I had no feelings of panic. My feelings and thinking were that I was facing some sort of finality, contained some wondering of what lay beyond death (would I dissolve or go on in some manner), and peace that I would die free of the heaviness of guilt, having lived an honorable life to the best of my ability. I was thinking - this is it, this is the end.

As we again neared the curve north, in front of me through the windshield I saw it - a wall of pure molten fire loomed up and we were going to plunge into it. I shut my eyes and prepared to die. As we plunged into the wall of molten fire, I woke up.

It was still night. I wrote a note of the dream down to remember and went back to sleep.

"Only the Torch is found by itself ..." Klach Pischey Chochmah 55

Wednesday, October 29, 2008

When Colors Come Alive


אֵלֶּה, תּוֹלְדֹת נֹחַ--נֹחַ אִישׁ צַדִּיק תָּמִים הָיָה, בְּדֹרֹתָיו: אֶת-הָאֱלֹהִים, הִתְהַלֶּךְ-נֹחַ
These are the generations of Noah. Noah was in his generations a man righteous and whole-hearted; Noah walked with God. Bereshit 6:9

As explained at Ask Noah on the message of the rainbow in parashah Noah:

Rashi, quoting the words "for everlasting generations," notes that the word for generations in Hebrew -- "doros" -- is written without the letter "vav." He writes: "[The word doros] is written defectively (i.e., without the letter vav), because there are generations which do not require a sign ...

This parashah follows the parashah where Chavah (Eve) receives her name. Chavah means "protected" and "sheltered". From this, we could suggest that Chavah was a "sheltered woman", protected from the harsh tests of life.

Originally, Chavah's name was meant to be Chayah (meaning "alive", "living", "giving life"). But the letter yud of Chayah's name was not yet made so her name was formed with the letter vav instead. This is the vav "missing" in Noah's "generations".

The flood came, and then "colors came alive" in the sky as a rainbow of promise that one day, some day, the colors would "come alive" in Chayah's name and in Noah's heart and mind (as opposed to merely in the sky).

Related, the paraphrased title and lyrics of Say My Name by Within Temptation (hear the beautiful song at Across The Borders Of Time):

Know My Name by Beyond Temptation

I tell you my names
So you will know I'm back, I'm here again
For a while
Oh let us share
The memories that only we can share

I tell you about
The days before I was born
How we were as One

I touch your hand with my vision
These colors come alive
In my heart and in my mind
I cross the borders of time
Leaving all behind to be with you again

We breath the air
Do you remember how I used to touch your soul?
I'm aware
My hands keep writing
I know that you are here

We soar and fall
Now we are raised
To where we belong

I touch your hand with my vision
These colors come alive
In your heart and in your mind
You cross the borders of time
Leaving all behind to be with me again

Know my name
Remember who I am
You will find me in the world of today
Drift with me again
You are near to where I am
When you don't have to ask me who I am

Know my name
These colors come alive
In our heart and in our mind
We cross the borders of time
Leaving all behind to be together again

Know my name
Please don't ask me who I am

Saturday, October 25, 2008

The Fall, The Catch


In today's commentary on Bereshit (Sabbath Soul From The Mist Of Ab Duir) arose the topic of rings, taba'ot (טבעת).

From Torah Tidbits on rings:
TET-BET-AYIN-TAV, meaning RING, appears 38 times in Sh'mot (concerning the Mishkan or Kohen Gadol's garments. The only other place in Tanach that has a lot of rings is Megilat Esther (6 times). (Only two other occurrences - B'reishit and Bamidbar.) In singular, the word is TABA-'AT. In plural (most common) it is TABA-OT in its free-standing form - rings, and TA-B'OT (SH'VA under the BET rather than KAMATZ) in its S'michut form: rings of gold, rings of the Aron, rings of copper...

Interestingly, Torah Tidbits links the concept of rings to the heart (like the two opposite human/divine triplets discussed here and the 6 occurrences of טבעת in Megilat Esther) of the Shema (embodying the concept of Unity in Multiplicity) through the link of a linked discussion (see Torah Tidbits link). Links upon links upon links. Rings and rings and rings.

Other than the 38 times found in Shemot (Exodus), the only other two occurrences of taba'at/taba'ot found in the five books of Moses are one in Bereshit (Genesis) and one in Bamidbar (Numbers). In Bereshit (41:42), ring appears its singular form in the word construct meaning "his signet-ring" (את-טבעתו). In Bamidbar (31:50), rings appears in its plural form in the word meaning signet-rings, taba'ot (טבעת). Pharaoh's signet-ring is singular in Bereshit, and corresponds to the Unity aspect of the Shema. The signet-rings of the Israelites in Bamidbar are plural, and correspond to the Multiplicity aspect of the Shema.

With these ideas taken together, we can see that the Shema is not whole without Pharaoh, and that the two occurrences of טבעת outside the book of Shemot are intimately linked to the wholeness of the Shema.

Like the two occurrences of טבעת linked with the wholeness of the Shema, in my waking vision this morning, as described in Sabbath Soul From The Mist Of Ab Duir, two ideas arose simultaneously to my singular mind linking together in wholeness the prophetic Mist of Avalon with the soul of messianic consciousness "falling" into apprehension and "caught by" comprehension.

And, like taba'at and taba'ot, both the "ring" (Transforming Curse Into Blessing) and "rings" (Sabbath Soul From The Mist Of Ab Duir) link to my experience and to my reality as a Divine Spark made with both the soul Pharaoh the soul of Israel.

I am Pharaoh. I am Israel. I am what I am, and I Am One.

ברוך שם כבוד מלכותה לעולם ועד

Sabbath Soul From The Mist Of Ab Duir

Modron, Welsh Mother Goddess associated with autumn, harvest and fertility (art by Karemelancholia

סוס , Taba'ot of Evolution

Unified Nature, Taba'ot of Shabbat Consciousness

Taba'ot of the Shema

Bereshit מם

וַיֹּאמֶר אֱלֹהִים, יְהִי רָקִיעַ בְּתוֹךְ הַמָּיִם, וִיהִי מַבְדִּיל, בֵּין מַיִם לָמָיִם ; וַיְהִי-כֵן
And Elohim said: 'Let there be a firmament in the midst of the waters, and let it divide the waters from the waters' ; and it was so.

וַיֹּאמֶר אֱלֹהִים, יִקָּווּ הַמַּיִם מִתַּחַת הַשָּׁמַיִם אֶל-מָקוֹם אֶחָד, וְתֵרָאֶה, הַיַּבָּשָׁה; וַיְהִי-כֵן.
And Elohim said: 'Let the waters under the heaven be gathered together unto one place, and let the dry land appear.' And it was so.

וְאֵד, יַעֲלֶה מִן-הָאָרֶץ, וְהִשְׁקָה, אֶת-כָּל-פְּנֵי הָאֲדָמָה.
and there went up a mist from the earth, and watered the whole face of the ground.

וַיְבָרֶךְ אֱלֹהִים אֶת-יוֹם הַשְּׁבִיעִי, וַיְקַדֵּשׁ אֹתוֹ
And Elohim blessed the seventh day, and hallowed it

in the beginning of the morning, one day ...

A waking vision this shabbat morning - a mist surrounded me and filled my vision. Then, the middle of the mist parted and a mountain could be seen. Both the base and peak of the mountain extended beyond my focused field of vision, and both extended from within the mist even as much of the sloping sides of the central portion of the mountain were clearly visible. Suddenly, a pearl sphere the size of a giant hand fell from the skies within which the peak of the mountain rested. Just as suddenly, a Divine masculine hand reached down from the same skies and caught the pearl sphere in midair just before it entered the portion of the mist covering the base of the mountain to strike the sea/earth in which the mountain rested.

Two ideas came immediately and simultaneously to mind - one, that erev shabbat I had watched the video Mists Of Avalon, and two, "catching" the "falling" soul of messianic consciousness as described in Kabbalah for the Hebrew letter nun.

As I am investigating the symbolism of the vision for this entry, out of the mist it becomes clear to me a connection between the triple aspect of the Goddess Morrigan (of a singular Goddess Modron) and the three verses of the Birkhat Kohanim (of a singular Kohen).

My Fully Human feminine vision, like the hand of the Divine masculine, has "caught" the soul of messianic-shabbat consciousness falling as two opposite tiplets (v'hatum b'shesh taba'ot) extending out of the mist of Avalon (אב אלון, Av Alon - Ab Duir - a Jewish-Celtic combination meaning Ancestor Door/Oak.

Modron is associated with autumn (the "fall" season). Duir is associated with the oak "tree". This morning's hidden path divination performed with the waning cresecent moon 11% full during the planetary hour of Jupiter (door of the sabbath soul) was the card "tree in fall", a card symbolizing liberation.

Today's Torah portion is Bereshit, containing all three symbols - mist, tree and fall - were all singularly caught as one like an acorn of shabbat consciousness in my waking vision.

Related writing - Transforming Curse Into Blessing

Wednesday, October 15, 2008

Evidence Of Blessing Beyond Description

Vezot Haberachah

וְאָתָה מֵרִבְבֹת קֹדֶשׁ; מִימִינוֹ, אשדת (אֵשׁ דָּת) לָמוֹ
and He came from the myriads holy, at His right hand was a fiery law unto them
Devarim 33:2

To form the phrase "fiery law", the word אשדת must be separated into two words, namely אֵשׁ דָּת. The separation is a function of Binah, a Divine Feminine power.

The word אשדת as an entire unit comes from the shoresh (3-letter root) אשד, meaning "pouring down" and "outflow". The letter suffix ת signifies a feminine ending. This means that multiple outflowings are of a Divine Feminine nature. The fiery Torah, the Law, consists of the outflowings or outpourings through the Divine Feminine.

The word וְאָתָה , translated as "and He came" can alternatively be translated as "and to Her came", where ו is a prefix signifying the "connection", where et (את) comes to add to her (ה).

"From the myriads holy" (מֵרִבְבֹת קֹדֶשׁ) can alternatively be translated "more than myriads holy".

The word translated as "at His right hand", namely מִימִינוֹ, can alternatively be translated as "more than perfectly clear we have in profuse abundance". [Note: יָם can also imply "west", the direction associated with the sefirah Yesod and with the moon, in correlation with the witch's ritual of "drawing down the moon".]

Taking it all together, the new translation becomes:

and to Her came more than myriads holy, more than perfectly clear we have in profuse abundance, drawn down the moon, outpouring unto them

The "more than" implies that which is beyond description, something greater than the letters upon "that which comes" comes. An incorrigible enigma impervious to complete containment.

So, we can see, the blessings which defy description and the fiery Torah outpouring unto us in Vezot Haberachah are bestowed through the Divine Feminine, and evidence for this is also given in profuse abundance, making the truth more than perfectly clear.

There is evidence and testimony being given over here, as well as blessing.

Boil and bubble, simmer and brew, a witch draws down the moon ...

Saturday, September 13, 2008

Introduction / Yachid Encounter Shaddai

After over a year of sporadic menses and months of hot flashes, I have now gone more than 5 moons without menstrating at all. Nearing my 48th year, I am well into menopause at this point I do believe. With it, I am entering into the Crone-Dark Moon phase of my biologic lifecycle. What indeed shall be the Essence of Wisdom to come? I'm giddy with anticipation!

Over a 53-day period of time, beginning with the Harvest Full Moon (September 15) of Belz-Elul and culminating on astrological Samhain (November 6), I will initiate myself into Cronehood. Fifty-three is the gematria of Garden (גן), The Jubilee (היובל) and "from the Malchut of Echad" (מאחד).

The new Crone Name I've chosen for myself is משי (Moshee), a form of Moshe (משה, Moses). Typically a masculine name, I've nevertheless chosen the name Moshee for two reasons.

First, Sidhe (of the Celtic mysteries) is pronounced "shee". The prefix letter mem ('m') of mo-shee, can mean "from" and "of". The Torah Nistar shared in the writings to follow here have come "of" my encounter with the Sidhe.

Phonetically transliterated, the Hebrew letters corresponding to the sound of Sidhe (שי) mean gift.

The Hebrew consonants which comprise the word Sidhe (שידה) refer to the energy field of the Divine Name Shaddai (שדי), Bestower of Divine Knowledge. This Divine Name is very appropriate for the witch's feminine ritual of drawing down the moon. Sidhe unifies the Divine Name Shaddai (שדי) and the vessel (ה) of the witch within a Singular Name, from the madreigah of Yachid (יחיד). Thus is born from the Divine Essence the creative power to project Divine Knowledge from potentiality into reality.

Second, the Hebrew name Moshe (Moses) is actually a feminine name. Moshe (pronounced with a short "eh" sound at the end), the greatest prophet of Jewish tradition and he who first received Torah from Sinai, was a man with a feminine name. It is fitting then, that to receive the magical-mystical Torah I am to share, as a woman, I will take a masculine form of the name.

My Crone Name is hereby Moshee. As Moshee, I'm going to write a book, drafting it here on this blog, a magical-mystical commentary on the Torah from the unique perspective of a shamanic Jewitch. The Crone's book of magical Torah commentary I will write is given the title -

Garden Of The Dark Moon Jubilee

It will be Torah commentary unlike any other! It will be pure magic!

I'm going to begin with parashat Vezot Haberakhah.

UPDATE: Beyond Moshee, on my Noble Name Myfanwy