Ketoret Samim And Ketoret Zarah

Tetzaveh

~ The difference between men and women. ~

On it Aaron shall burn aromatic incense of sweet spices ... Shemot 30:7
קְטֹרֶת סַמִּים

(Aaron) shall not offer strange incense on it ... Shemot 30:9
קְטֹרֶת זָרָה

The difference between the two incenses is this:

Ketoret Samim (aromatic incense of sweet spices). The word used for 'aromatic sweet spices' is סמים, from the two-letter gate סם. From this gate come the shorashim (roots):

סמך - support, be close, clinging, laying hands on (as in ordination)
סמל - forming, set form (solidify, in opposition to disintegrate form)
סמם - concentrate substance (to bring into materiality), potent spice
סמן - designate, marking (as in simanim meelta, significant omens)

Ketoret Zarah (strange incense). The word used for 'strange' is זרה, from the two-letter gate זר. From this gate come the shorashim (roots):

זרב - flow (loosen form, as opposed to solidify), combine/separate
זרה - scatter, winnowing out, generating wind, set apart
זרח - east (direction and elemental), open seed, radiate light
זרע - arm or limb that sets in motion

Considering the gates which distinguish the two incenses, we can understand that ketoret samim function to support steams of power that incarnate or materialize existence, while ketoret zarah functions to disintegrate, move and recombine those streams of power.

Thus, upon the altar of the tabernacle, Aaron may not offer incense designed to evoke the powers of disintegration, dematerialization, scattering or winnowing. In Torah, Aaron as the high priest of the Divine Masculine is to function as an agent of pure chesed (lovingkindness) to support integration, materialization and bringing together.

The functions of disintegration, loosening, winnowing and recombining rightfully belong to high priestess of the Black Goddess. Only the high priestess of the Divine Feminine is authorized to function as an agent of pure gevurah (strength), and to offer ketoret zarah upon the altar of the tabernacle.

Related entry - Messengers of the Black Goddess

Understanding Shatnez Versus Completeness

Terumah

Thus, the complete blessing of all I experience and collect through you ... Shemot 25:9
כְּ כֹל, אֲשֶׁר אֲנִי מַרְאֶה אוֹתְ ךָ, אֵת תַּבְנִית הַמִּשְׁכָּן

May a vow never become a prison for your soul. Wherever your path may lead, may you be free to go.

Shatnez: A Prison for your Soul

That which is unmixable (a weave of error) comes from the shoresh (root) כלא. From this shoresh is derived the hebrew word for prison (כלוא), as in the phrase "house of bondage" (בית הכלוא). The word for unmixable species (כלאים), and the word for stopping or restraining (כלאם) like in the phrase "shut them in", are also derived from this shoresh.

Uniquely Complexly Complete: The Blessing of All

That which is uniquely and complexly complete comes from the shoresh כלל. From this shoresh are derived words pertaining to the idea of completeness by including everything. For example, derived from this shoresh are sustaining completely (וכלכלתי), Temple offering משפטיך ותורתך completely consumed (וכלכל), and the blessing of all (את-כל-אשר).

To experience the blessing of all, one must be faithful to and evolve one's Unique Divine Spark. To assimilate the blessing of all into one's explicit reality, one must truly grasp and comprehend the difference between shatnez (that which is unmixable) and unique complex completeness (that which is perfectly mixable). The former builds a prison for your soul. The latter delivers true blessing.

The difference between the two shorashim - כלא and כלל - is the final letter. The shoresh of prison ends in the letter alef (א a letter of singularity with a value of 1), while the shoresh of the blessing of all ends in the letter lamed (ל a letter of multiplicity with a value of 30).

Alef represents the ultimate manifestation of one's inner messianic Unique Divine Spark. Thus, one's own inner Spark of Mashiach restrains and stops those who would build a prison for souls.

Lamed represents learning and teaching. Thus, one's ability to learn and to communicate effectively that which was learned to another is a mechanism through which the blessing of all is received, transmitted and bestowed.

Related entry - The Divine Spark On Oaths & Obligations

In Agreement With These Perfect-Words

Mishpatim

Witchblood, Dam HaBrit (Blood of the Covenant)

And Moses took the blood, and sprinkled it on the people, and said: 'Behold the blood of the covenant, which the Divine hath made with you in agreement with these perfect-words ... Shemot 24:8

וַיִּקַּח מֹשֶׁה אֶת-הַדָּם, וַיִּזְרֹק עַל-הָעָם; וַיֹּאמֶר, הִנֵּה דַם-הַבְּרִית אֲשֶׁר כָּרַת יְהוָה עִמָּכֶם, עַל כָּל-הַדְּבָרִים, הָאֵלֶּה

in agreement with these perfect-words ... Temple Species

Early this shabbat morning before sunrise, I came awake. As I was waking, I saw the sounds of two words as they burst into my consciousness - namely:

zendel (זן-דיל pronounced zen-dil)
gezereig (גזר-הגג pronounced gezer-hegg)

I got up and wrote the words down before going back to sleep. This morning, the message in the magic words comes alive.

זן - species, strain, variety, type
דיל - deal, agreement, something for something, an equal exchange, a substitution

גזר - divide into pieces, cutting, decreeing, Temple elevation, removing
הגג - maximum, top (reward and punishment)

Taken together, the two words come together in my mind to mean 'species which mediates and distributes maximum punishment or reward'. In other words, this 'type of Temple consciousness' mediates to support, modify or rescind Divine decree.

This 'type' of awareness exists in me.

Related entry - In Black & White, A Red Thread Runs Through It

Halleluyah

Yitro

Prepare yourself, for you (masculine suffix) cannot compete [in The Final Test] with a Woman ... Shemot 19:15
אַל-תִּגְּשׁוּ, אֶל-אִשָּׁה

Hallelu ... Path To The Old Ones

Yah ...

The gematria of the phrase "you cannot compete with a woman" is 1077, with a Divine Name digit sum of 15 (יה).

Kol haneshama t'hallel Yah, Halleluyah.
All Life honors Yah, the Ancestors.

Memorial To Tragedies That Never Happened

Beshalach

Then came Amalek, and fought with Israel in Rephidim ... Shemot 17:8
בִּרְפִידִם

The word בִּרְפִידִם (in Rephidim) can be separated into two hebrew words, namely בר פידם. The meaning of these words point to that "capable of (from Aramaic בר) producing tragedies" (from the root פיד meaning to 'evoke a tragic fate'). In other words, b'Rephidim pertains to times in life capable of producing (but not necessarily producing) tragedies.

This follows perfectly with my shabbat dream Will, The Man In Black, telling of many times in my life when tragedies could have happened, but didn't. Instead of tragedy, I have written

'... this for a memorial in the book (of my blog), and rehearse it in the ears of Joshua (Will, the ancestor who came to my defense): for I will utterly blot out the remembrance of Amalek from under heaven.'

Ability To Bestow Ability

Bo

gave favour ... Shemot 11:3
אֶת-חֵן

The shoresh (root) for the word 'favor' (חן) in this phrase is חנן which means to "bestow traits", "granting favor", "blessing someone", "equipping with intellectual abilities" and "being worthy" [1].

The shoresh חנן has a gematria of 108, which is 36 X 3 (לו X ג), where 36 is the number associated with a lamedvavnik and 3 is the number associated with the triform Goddess. The value 108 is also the combined gematria of the three words 'eleh' (אלה) as discussed in my previous commentary on Vaera, The Mystery Of These.

Thus, we can understand that through these are bestowed the ability to go beyond the level of 'lamedvavnik'.

Footnote:

[1] Etymological Dictionary Of Biblical Hebrew, Matityahu Clark

The Mystery Of These

Vaera

One House For All Of These

There are two relevant words 'these' in this week's Torah portion in chapter 6.

These are the heads of their fathers' houses (the sons of Reuben, the first born of Israel) ... Shemot 6:14 (contains feminine phrasing - 'beit') אֵלֶּה, רָאשֵׁי בֵית-אֲבֹתָם

These are the heads of the fathers' houses of the Levites (according to their families) ... Shemot 6:25 (contains masculine phrasing - 'levi'im') אֵלֶּה, רָאשֵׁי אֲבוֹת הַלְוִיִּם

There is only one word 'these' (spoken as 'this') in the error with the golden calf:

and they said: 'This ..' (is your God) Shemot 32:4
וַיֹּאמְרוּ--אֵלֶּה

Hands Of Leadership

The three words 'these' (each written אֵלֶּה) are a triform of Goddess, the Divine Feminine (as opposed to the Divine Masculine). She as opposed to He. These as opposed to this. Through these three (free will state of consciousness) is revealed the correct one (omniscient state of consciousness).

Root Of Revelation

The word 'these' (אֵלֶּה) in Hebrew is written with a dagesh in the lamed (לּ), indicating that the shoresh (root) of the word contains two letters lamed (ל). Dr. Meshullam Klarberg writes in discussion of a word containing a lamed with a dagesh (dot in the middle):

As Rashi (above) points out, searching for the root can help in the interpretation of a word. However care must be taken not to find a wrong root.

Indeed. We can understand then that, in addition to identifying the wrong leader, the error of the golden calf (which led to identification of the wrong leader) was to identify the wrong shoresh. The shoresh of אלה is not אלל (obstruct development), it is הלל (reveal Divinity), with a leading letter hei (ה, the source of all the letters) as opposed to a leading letter aleph (א).

Related entry: House Of Levi, Beit Habechirah
Related prophetic poetry: In The Closet In 1967, The Epiphany