Voice Of Adjuration - Charge Of The Goddess

Vayikra on Shabbat Sabbat Ostara

וְנֶפֶשׁ כִּי-תֶחֱטָא, וְשָׁמְעָה קוֹל אָלָה, וְהוּא עֵד, אוֹ רָאָה אוֹ יָדָע; אִם-לוֹא יַגִּיד, וְנָשָׂא עֲו‍ֹנוֹ
And if any one sin, in that he heareth the voice of adjuration, he being a witness, whether he hath seen or known, if he does not utter it, then he shall bear his iniquity ... Vayikra 5:1

וְשָׁמְעָה קוֹל אָלָה

Known in Torah as the Voice of Adjuration and in Witchcraft as the Charge of the Goddess, both refer to one and the same sacred oath, as dreamt this past week in The Immortals and elucidated in Maāt Kheru, True Voice.

Charge of the Goddess
original ritual poem written by Myfanwy and inspired by Goddess
on this Shabbat Sabbat Ostara
for this upcoming Full Raven Moon Erev Pesach Esbat ritual

I hear
the Voice of Adjuration
She of old, a Witch among Witches, Who is Known
Namelessly by a feast of Names
who dance among the stars myriad
in sacred rhythm with the Lady's moon
who sings upon the earth, caressing chords yet unknown
winding deliciously through the secret places
deeply deep within a most lovely lovely Night
breathing the Soul of Life into a Universe
with artistry, She crafts
Her glorious Multiverse, a myriad myriads
Being the beginning and end of All Desire
brewing up in Beauty every Mystery
in which the Heart Rejoices, the Soul finds Pleasure,
and with which the tongue of flesh tastes Immortality,
I witness True

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