Tzaddik: Blessing of All (Gen 24:1)

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Tzaddik: Blessing of All (Gen 24:1)

#1 Postby Tau Malachi » Sat Apr 04, 2015 10:02 am

Tzaddik: Blessing of All

“Now Abraham was old, well advanced in years; and the Lord blessed Abraham in all things”
(Genesis 24:1).

On the surface, of course, this verse teaches us that the Lord provides all that is necessary for the work of tzaddikim, and likewise, that the Lord blesses the work of tzaddikim, the Spirit of the Lord (Ruach Yahweh) helping the tzaddikim complete and fulfill all of their works. Thus, “the Lord blessed Abraham in all things.”

We can, however, read this in another way. Literally, “the Lord blessed Abraham in all things”; hence, the Lord blessed the good in all things – tzaddik in all things, which corresponds with Abraham. In this light we may recall the teachings of Adonai Yeshua that indicate the Messiah within all people and things, and so we may read in this that the Lord is blessing the Messiah in all things, empowering the realization of the Messiah in all.

Now “all things” in Hebrew, this is bakol, and as we know sages of wisdom have interpreted this as Bat Kol, “daughter of all” and the “heavenly voice.” The word “bat” has to do with measure, and the “daughter of all,” this is the Holy Shekinah (Malkut) united with the Holy Tzaddik (Yesod), filled with all blessings, fullness of the ruhaniyot and shefa of the upper Sefirot. Understanding this, “the Lord blessed Abraham with the daughter of all,” all blessings and spiritual empowerments, and so it is with anointed tzaddikim, they have the power of all blessings, and they have the power of mercy, judgment and compassion, all as the Holy Spirit inspires, all as the Lord wills. The imparting of blessings and empowerments through the inspiration of the Holy Spirit and the will of the Lord requires something of the heavenly voice, or prophecy, or direct knowledge (da’at) in the Holy Spirit; this is necessary for gifting from the daughter of all, or for there must be an understanding of what’s good to give and what the Lord has ordained.

Tzaddikim measure out blessings, invoking Simply Mercy, giving to each spirit or soul what is good to give, whatever is needed and can be received. Thus, they invoke blessings and impart blessings, causing the spiritual power of the Divine Attributes (Sefirot) to flow through the Kingdom (Malkut) into this world, sustaining this world and nurturing the good that is in it. This, of course, corresponds with what the masters of the tradition have taught, “the tzaddik is the foundation of the world”; Yesod ha-Eretz.

In Bat Kol we may also understand Nukva and Ben (or Zer Anpin), and in contemplating their unification, so there is Groom and Bride and the mystery of the bridal chamber. According to our passage, the Lord blessed Abraham with the Habad of this, the wisdom, understanding and knowledge of the mystery of the bridal chamber; hence, the inmost mysteries of the Messiah and Gospel.

If we contemplate Nukva and Zer Anpin, and tzaddikim invoking and measuring out blessings – Simply Mercy, we will understand that walking with the Holy Shekinah (Daughter of All) they walk with the angels, and angels are continually coming and going in their presence, and take action as the tzaddikim intends or speaks, and as God wills it. Their spiritual labor is a co-labor with the holy angels of the Lord, and they have a distinct knowledge and conversation with the angels – friendship as heavenly siblings who run and return between heaven and earth.

From this passage we may also cite that there are two kinds of tzaddikim. There are tzaddikim who labor for rewards in heaven and to workout their own salvation, and they are righteous people and it is good. Then there are another kind of tzaddikim, like Abraham, who do not labor for their own reward or their own salvation, but rather for the blessing of all, the fulfillment of all – the enlightenment and liberation of all living beings. Here we may say that such a holy tzaddik is a blessing upon all, so that with them the Lord blesses all. Praise the Lord!

In closing we may note that this verse is the beginning of a passage in which Abraham sends his chief servant out to find a wife, a proper shekinah consort, for his son Isaac; hence, it occurs a the outset of a sacred quest for the next matriarch and bearer of the Holy Shekinah. In this regard we may understand that the title Daughter of All is like the title Son of Man; it can be used to indicate a holy and enlightened woman, just as Son of Man may be used to indicate a holy and enlightened man. In this light, before Abraham had given his servant the charge to seek out a wife for Isaac the Lord had already blessed him and given Rebekah as the next Shekinah bearer. Understanding this, “bat,” implying measure is significant here, for as the lineage of light transmission passed from Abraham and Sarah to Isaac and Rebekah, so there was a shift from Mercy (Hesed) to Judgment (Din, Gevurah); hence, there was a certain measure, a certain restriction that necessarily transpired.

May all be blessed this day! Amen.

Shalom Aleichem!
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Re: Tzaddik: Blessing of All (Gen 24:1)

#2 Postby Yonah » Mon Apr 06, 2015 10:38 am

Greetings!

Thank you so much for this beautiful contemplation.

Something that strikes me is that the Lord God tells Abraham that he will have descendants like the stars of the sky. In Zohar, the righteous are said to shine like the stars. I'm seeing more than just the idea that Abraham's descendants will be many of different nations and religions, but that his spiritual descendants are the Tzaddikim bringing light into the world!

Thanks be to YHWH Elohim for the Tzaddikim that labor for the blessings of all!

Shalom, Yonah
Shalom,
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Re: Tzaddik: Blessing of All (Gen 24:1)

#3 Postby Marion » Tue Apr 07, 2015 12:33 am

Shalom!

Thank you for sharing this wonderful contemplation!

I heard that Nukvah-the daughter corresponds with All things, and Kallah-the bride corresponds with all things realized.

Therefore, I’m hearing that the Tzaddik serves to transform nukvah into Kallah. I wonder if this is part of the meaning behind “finding Rebekah.” The word “finding” meaning drawing her out, transforming nukvah into Kallah. Because in this process she goes from being daughter to the Bride of Issac. I’m also hearing Bride in a larger sense; that is, Bride of her soul and Bride of God. This leads to the contemplation of Our Lady, the Holy Bride. I’ve often wondered why the term “Bride” is used. Now, I’m wondering if Bride means that she is a realized woman? Similar to the term “Daughter of All”. Bride implies reception because a bride receives her husband--the Holy Sefirot. Therefore, I am wondering if we can say whether male or female a Tzaddik is “daughter of All” and “Holy Bride.” Because a Tzaddik is one who has received fully so as to give fully. That is, one who has become fully female so as to become fully male.

Oh Yahweh Adonai, May we become fully female so as to become fully male! Amen and Amen.

Blessings and Shalom,
Marion

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Re: Tzaddik: Blessing of All (Gen 24:1)

#4 Postby Tau Malachi » Tue Apr 07, 2015 10:20 am

Grace and peace to you in Hayyah Yeshua!

Indeed Yonah, whenever we speak of tzaddikim we are speaking of righteous ones, holy women and men from among peoples of all nations and all the wisdom traditions; hence, light-bearers wherever they appear and in whatever form they appear. This corresponds to ‘spiritual Israel’ into which a person is not born by physical birth, but rather through a spiritual rebirth, a spiritual awakening of the mind, consciousness or soul; hence, a person is a true child of Israel who is anointed with the Perfect Light and Holy Spirit and therefore is awake, aware of the source of their being and their communion with that source, the Infinite and Eternal.

It is true, to the Sefirot and the Infinite One all tzaddikim are ‘female,’ receiving all blessings, all light and life, from the Holy One through the Sefirot. Likewise, all become ‘male’ when they impart blessings and give spiritual empowerments, so in truth all are ‘male’ and ‘female’ in one body of light or body of glory.

If we consider the distinction between the Daughter and Bride, the Holy Bride is unified with the Groom and has the most intimate knowledge of the Groom in herself and herself in the Groom; with this knowledge (da’at, gnosis) the Bride is actualized and realized, and she is set into full action – there is spiritual conception, gestation and birth, the generation of new life, the Life Divine. In this divine action, the Bride, Kallah, becomes Mother, Imma. Such is the full realization of the Holy Bride.

Yes, Bride, Kallah, suggests an awakened woman, and an enlightened woman, and as she facilitates the awakening and enlightenment of others so she becomes Mother, Imma, of Enlightenment. Understanding this, this is why great women tzaddikim in our lineage have been called “Mother,” because they are mothers of enlightenment to their companions and it plays upon mysteries of the Holy Kabbalah.

In a manner of speaking, as spirits and souls receive their anointing, their initial awakening to faith, with this conception, which sets them upon the Path of Return, the Daughter is becoming the Bride. As the process of self-realization or enlightenment progresses, in this gestation there is a further transformation of the Daughter into the Holy Bride, and when full self-realization or enlightenment dawns, this is the fullness of the Holy Bride, and in her fullness she is called ‘Mother,’ Imma.

There is something more here, a deeper mystery, one we have discussed before. As we know, the Sefirot emanate from one another in a process of reaching and not-reaching until there is reaching, the fruition of reaching being the generation of a new emanation into which a Sefirah can pour itself out. This transpires through the whole Tree of Life until Malkut, but in that Malkut is the last Sefirah she is not able to reach in the way of the other Sefirot. As she nourishes and sustains the worlds of creation, formation and making, however, and through the process of creative evolution the Messiah appears within worlds, the Messiah becomes a new emanation into which Malkut, Shekinah, can pour herself out in full, reaching as the Sefirot before her reach. Malkut, Shekinah, is called Nukva reaching and not-reaching, but when she reaches in full, she is called the ‘Holy Bride,’ Kodesh Kallah.

This realization of Malkut, Shekinah, of course, is rooted in the play of creative evolution, the great matrix of spiritual forces and the spiritual evolution and awakening of living spirits and souls.

With the coming of the Messiah the Holy Shekinah has reached in this world, and the Holy Shekinah continues to reach in this world as the indwelling Messiah is remembered and realized in more and more individuals; hence, through the realization of “Abraham,” the tzaddik within women and men. We may say that Yahweh blessed Abraham in all things to this end, for the sake the realization or enlightenment of all (Kol).

This is Ratzon Elyon, the will or desire of the Supreme in creation, and therefore it is the will or desire of the tzaddikim, love and compassion for all living spirits and souls, and the desire for the enlightenment and liberation of all, the happiness of all.

Here we may say that the kingdom of heaven becomes manifest upon the earth as souls awaken and realize the inner tzaddik, the indwelling Messiah, and embody the Perfect Light and Holy Spirit in full. The manifestation of the kingdom of heaven on earth, this is the Bride, Kallah. Thus, in the Book of Revelation we find New Jerusalem “adorned as a bride” for the Lamb of God, the Risen and Ascended Messiah.

In that this City of God is brought down from the heavens, we may contemplate a connection with Bat Kol, the ‘heavenly voice.’ What has been shared, though, seems enough for one day, so here I’ll pause, waiting upon the Spirit of the Lord.

May you be blessed to gaze upon the Holy Bride in all of her splendor, and know the fullness of her power and glory with you! Amen.

Shalom Aleichem!
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Daughter of Seven

#5 Postby Elder Gideon » Wed Apr 08, 2015 10:29 am

Shalom!

As we know, the Sefirot emanate from one another in a process of reaching and not-reaching until there is reaching, the fruition of reaching being the generation of a new emanation into which a Sefirah can pour itself out. This transpires through the whole Tree of Life until Malkut, but in that Malkut is the last Sefirah she is not able to reach in the way of the other Sefirot. As she nourishes and sustains the worlds of creation, formation and making, however, and through the process of creative evolution the Messiah appears within worlds, the Messiah becomes a new emanation into which Malkut, Shekinah, can pour herself out in full, reaching as the Sefirot before her reach. Malkut, Shekinah, is called Nukva reaching and not-reaching, but when she reaches in full, she is called the ‘Holy Bride,’ Kodesh Kallah.

I'm enamored with this mystery of everything—ba kol with which Abraham was blessed. The shift from the Daughter reaching-not reaching to the Bride finally reaching is one I'd not heard so clearly before. Praise be She!

As I researched this teaching of Abraham, I happened upon a very relevant mystery of Abraham being blessed with everything of the Daughter-Bride dependent on his circumcision while sitting at the opening of the tent (Genesis 18:1). Rabbis link the revelation of the opening of the circumcised phallus with י (yud), which is the tenth sefirah Malkut.

Rabbi Yitshak said, "That through this revelation he ensconced Love in Righteousness, which is the opening of the supernal holy Tabernacle, as implied by what is written: the tent—the well-known tent. Rabbi Eleazar said, When this י (yud) was revealed, he was gladdened and blessed at the opening of the tent of his Righteousness, to be sweetened by Love, as is written: in the heat of the day (Genesis 18:1)—the time when Love, share of Abraham, prevails. How do we know that this opening of the tent was sweetened toward Abraham? As is written: YHVH blessed Abraham with everything (Genesis 24:1)—sweetened by Love once י (yud) was revealed [...] for this is the holy opening, tenth crown (Zohar II:36A)

Circumcision is the removal of every closure and barrier to the influx of Everything, Ba Kol, with which Abraham was blessed. This certainly explains how Messiah could enter a physical matrix from the line of Abraham. Malkut's fully reaching is Adonai Yeshua's receptivity to everything of Abraham. This is how in our oral tradition we've heard Tau teach why Melchizedek blessed Abram before blessing El Elyon, Blessed be Abram by God Most High, maker of heaven and earth; and blessed be God Most High, who has delivered your enemies into your hand! (Genesis 14:19-20) For what was potential within Abram is the Messiah being blessed by Melchizedek. 'Abraham rejoiced that he would see my day; he saw it and was glad.’ Then the Jews said to him, ‘You are not yet fifty years old, and have you seen Abraham?’ Jesus said to them, ‘Very truly, I tell you, before Abraham was, I am’ (John 8:56-58).

Malkut finally reaching is a macrocosmic perspective of everything. There's a microcosmic parallel of how Abraham's daughter, ba kol, is also the Bat Kol, the Heavenly Voice. As I remember, the name of King David's Shekinah consort, Bat Sheva, means Daughter of Seven, who is certainly a personification of Shekinah, Malkut. In the microcosmic seven of our interior stars, Our Lady in Red must certainly allude to how one's root remembers and integrates with its innate holiness. I would inquire into how Bat Kol interacts with Bat Sheva as another angle of contemplating how Malkut reaches microcosmically through us, down to everything, even our root.

Gratefully,

Elder Gideon

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Re: Tzaddik: Blessing of All (Gen 24:1)

#6 Postby Tau Malachi » Mon Jun 22, 2015 11:30 am

Grace and peace to you in Hayyah Yeshua!

When we consider circumcision, this corresponds with overcoming klippah nogah, from which all klippot are generated. As we know, Melchizedek appears to Abram following a victory over the Kings of Edom, the dominion of the klippot, by Abram through God’s power, and it is after this that the covenant of circumcision is crafted. This corresponds with the mastery of desire energy, and with the uplifting and redemption of the serpent power, which is the principle divine action of the Messiah.

This is the secret of Nukva-Daughter becoming Kallah-Bride, the light and fire everywhere below being uplifted in return to God; hence, the full realization of the Divine Intelligence, or Fiery Intelligence, within creatures and creation.

This, of course, is the power in the holy tzaddik to impart spiritual blessings and empowerments, or light transmission, and with God’s help to awaken this Fiery Intelligence in others, uplifting spirits and souls in the Great Resurrection and Ascension.

Consider this. Every time a tzaddik appears in the world, and the Holy Light is received from above and the serpent power is uplifted and redeemed, Nukva becomes Kallah; and when a holy tzaddik is able to impart to another the fullness of their ruach and da’at, or the power of their spiritual realization, Kallah become Imma-Mother. Thus, the evolution of the Daughter becoming the Bride, and the Bride becoming the Mother, is an ongoing event, transpiring throughout the ages in every generation, and from one cycle of revelation of the Divine to another there is a greater manifestation of this awakening or self-realization.

This corresponds to an ongoing realization of Malkut of Atzilut, it’s embodiment in this world.

Shalom Aleichem!
Tau Malachi

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