Transforming Sin Into Righteousness: Leviticus 21:9

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Transforming Sin Into Righteousness: Leviticus 21:9

#1 Postby Tau Malachi » Wed Aug 05, 2015 4:04 pm

Transforming Sin Into Righteousness

“When the daughter of a priest defiles herself through harlotry, it is her father whom she defiles; she shall be put to the fire” (Leviticus 21:9).

There are passages in the Holy Scriptures that are painful to read. On the surface they are bound up in the shadow of ignorance and are unacceptable in modern times, and most especially they are unacceptable in light of the Holy Gospel. At times when I come across a passage that is corrupted with the shadow of ignorance I’m inclined to look and see the mystical, esoteric teaching within and behind it, and drawing it out the intention is to redeem the passage. This is one of them.

As we know, when we give way to the evil inclination – selfish desires and negative thoughts, we cause harm above, impeding the everflow of the Holy Sefirot and Shekinah, and we increase the influence and power of the klippot in the world – the husks of impurity or darkness. The healing of this is to burn off impurity through becoming enflamed with passion for the Holy One. This burning passion actually emerges from sin or error, from having given way to the evil inclination, or selfish desires and dark thoughts.

Consider this. “When a daughter of a priest…” This is the soul, “defiles herself…it is her father whom she defiles,” this corresponds with thoughts, words or deeds that cause harm above and increases the power of the klippot, the husks. The mending comes through putting “to the fire,” which is to say through passionate enthusiasm that enflames us afterward to return to the Holy One and to serve the Holy One with greater force and zeal. When this happens, not only is there tikkune, mending or healing, of the harm we have done, but we may also facilitate the tikkune of others who have fallen in the same way, serving to open the way for their repentance, their return to the Holy One. Understand that when we respond to sin or error in this way all of the klippot generated are, in effect, burned up, and all of the sparks bound up in them are uplifted and reintegrated with the kingdom of heaven.

In sharing this teaching it needs to be said that in no way should it be taken to suggest that we ought to enact in intentional sin or error in order to engage in this action, but rather it is to teach how we may transform sin or error into fuel for our enlightenment or our return to God; hence, when we become bound up in sin or error this is what we are to do, and in so doing sin may be redeemed, leading to righteousness.

“It is her father whom she defiles.” The father corresponds with the inner aspects of the soul that are impeded when we give way to the evil inclination and engage negativity, and likewise this teaches us that our thoughts, words and deeds affect others, and that when we engage in negativity we cause harm to others, creating tribulations and obstructions for them.

The sages of wisdom have spoken about the collateral damage that sin or error can create in a very poignant metaphor. Consider being in a boat out at sea with a number of other people, and consider what would happen if a self-intoxicated and ignorant person were to drill a hole in the bottom of the boat under their seat. If that happened the boat would eventually sink and bring everyone into jeopardy that was in the boat. This is good to remember, for understanding that if we continue in sin or error we may cause harm to others, and especially those we love, it may further enflame us for repentance, or a return to God, through which there is tikkune of whatever harm might have been done.

Perhaps with this teaching, drawing out the deeper spiritual wisdom from this verse, we may also see and understand how to transform the shadows of ignorance we encounter in the Holy Scriptures into something that leads to deeper insight into the paths of righteousness. On the surface this verse is clearly an expression of ignorance, but hidden beneath the surface there is enlightening wisdom.

Aleichem Shalom!
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Re: Transforming Sin Into Righteousness: Leviticus 21:9

#2 Postby Elder Sarah » Fri Aug 07, 2015 9:04 am

Shalom!

I praise the Holy Shekinah for uplifting this verse! Indeed, Tau Malachi, I agree, some verses in scripture are extremely hard to read and digest. Though, just as we are called to do in life on a somewhat daily basis, we must look within and behind things to see the essence of the energy being explored. If we don't look to uplift either troubling comments in life, or troubling verses in scripture then we will only see what is wrong rather than look to what is good. In this I think we participate in healing the very disparity that originally lead to the outward klippot of verses such as these.

With this said, I am finding a great appreciation for the teaching shared here. At first, I was mostly disturbed in this verse by the defilement of the Father, as though the daughter is not really a person in her own right. Though what I did not realize is I had not really noticed that first it says the daughter defiles herself, then her Father. She defiles herself through harlotry, hence sharing her energy with what is false to her Soul. Harlotry speaks to me of a give and take situation. You give me something and I will give you something. Also, it is selling out what is valuable to the Soul. It is using energy of the Soul for things that are not in true alignment with the mission of Soul?

What is interesting to me is the idea that you explored, that above is harmed. We speak of the Soul evolving through what may be uplifted in physical incarnation, then too, it must be so that the Soul can be degraded through what is done in physical incarnation. It is curious that this is the "daughter of a priest", though, it is not the priest that is defiled, it is the Father. Can we say, that by speaking this is a daughter of a priest, there is a hint at a certain opportunity in a certain incarnation? This is not a daughter of an ordinary person, but a priest. Therefore, perhaps in certain incarnations there is a greater risk of the degradation of Soul then other incarnations? A greater responsibility? And in this greater responsibility there is a greater risk to the harm that may be done above?

These were a few thoughts that arose while exploring this contemplation.

May we come to remember why we have come, O Blessed Holy One!

Shalom,
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Re: Transforming Sin Into Righteousness: Leviticus 21:9

#3 Postby sheryl » Fri Aug 07, 2015 9:47 am

Shalom Tau Malachi and Elder Sarah!

Your teachings both trouble and delight, for they bring to mind a teaching by the Perfect Tzaddik: To whom much is given, much is required.

Has not the daughter of a priest been given much? And if we consider what you have offered, Tau Malachi, that 'her father' is the inner aspects of her soul, is it not 'her father' who has given to this incarnation, blessed this incarnation, with place and position in life, for the greatest potential to receive blessings and empowerments? And so when these blessings are defiled, not only is the daughter defiled, but so is the Giver?

I greatly appreciate what has been offered in regards to mending when defilement has taken place, when thoughts, words, or deeds cause harm above and increases the power of the klippot, the husks.

The mending comes through putting “to the fire,” which is to say through passionate enthusiasm that enflames us afterward to return to the Holy One and to serve the Holy One with greater force and zeal. When this happens, not only is there tikkune, mending or healing, of the harm we have done, but we may also facilitate the tikkune of others who have fallen in the same way, serving to open the way for their repentance, their return to the Holy One. Understand that when we respond to sin or error in this way all of the klippot generated are, in effect, burned up, and all of the sparks bound up in them are uplifted and reintegrated with the kingdom of heaven.


May we find repentance, return to passion and zeal, when the blessings we have received in this life have been defiled.

With gratitude,

Sheryl

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Re: Transforming Sin Into Righteousness: Leviticus 21:9

#4 Postby Tau Malachi » Fri Aug 07, 2015 10:05 am

Grace and peace to you in Hayyah Yeshua!

In this verse, the father is a priest, and if defiled he cannot engage in his divine service; hence, he is prevented from doing his spiritual work. Thus, the actions of the “daughter” prevent the “father” from fulfilling his mission.

The daughter corresponds with nefesh, and if bound up in harlotry, erroneous and self-destructive desires, this is the state of nefesh behamit, the bestial soul – nefesh not joined with ruach, our intelligence. When this happens neshamah, our supernal and heavenly soul is impeded and, in effect, is cut off from us, and we are consumed with all manner of passions, desires, that are vain and unwholesome, and that are self-destructive. Thus, the “daughter,” nefesh, defiles the “priestly father,” neshamah, and the true purpose and mission of our soul cannot be fulfilled.

On an esoteric level, “father” is hayyah, our life force, and when manifest in sin, in negativity, we defile our life force; hence, it becomes manifest in impurity and evil, God forbid!

Typically speaking, neshamah is called “mother” and hayyah is called “father,” and in this we have a very esoteric interpretation of the Fifth Commandment, “Honor your mother and father” – honor the divine nature and life force in you, and enact the intention and desire of the inner aspects of your soul, or your being as you are in the Holy One.

Also understand, the Holy One is Mother, and Father – “Parent,” and the Holy One intends to impart to us great blessings and gifts, but in the state of nefesh behamit we restrict and obstruct the flow of blessings (shefa), and these influxes then manifest in impurity, blessings being transformed to curses, mercy being transformed into judgment. When this happens, literally we cause harm above, impeding heaven and the angels, and we cause harm below, with those who are around us and who are connected to us.

When we find ourselves bound up in sin or error, however, if we look into it and see what it is, sin or error can be transformed into a burning passion for nearness and unification with the Holy One, and it can fuel our ascension and return to the Holy One.

In this we may recall a teaching in the Holy Kabbalah that a sinner who becomes a tzaddik is more powerful in this world and in heaven than a righteous person who becomes a tzaddik, for having overcome great klippot, husks, and having retrieved sparks bound up in them, they are especially empowered to help others overcome klippot and to facilitate the return of others to the Holy One. This greater power of a sinner who becomes a tzaddik is the burning passion for the Holy One fueled by their previous sins or errors, and the same will be true with us as we transform sin into righteousness – a true passion for the Divine and for enacting what is good and true (righteousness).

In closing it seems important to remind that if we find ourselves bound up in sin or error we can repent at any time, which is to say, at any time we can turn away from sin or error and return to God; and as we do this we can let sin or error become a passionate yearning for a greater good in our lives and for an ever increasing nearness to God. At any moment we can turn to God. It is never impossible for us or too late for us.

Shalom Aleichem!
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Re: Transforming Sin Into Righteousness: Leviticus 21:9

#5 Postby Mark Daniel » Sun Aug 09, 2015 6:51 am

Shabbat Shalom dear brothers and sisters!

If we consider the Father as Hayyah, the Mother as Neshama, and the Daughter as the Nefesh, could then the Fire be the Son (Sun), who in this family constellation would represent the Ruach?

When I consider the relationship between Son and Fire I’m reminded of the post concerning the twenty-second name of Gevurot: Yod-Yod-Yod. Tau Malachi writes:

This Holy Name equals Lamed (30), and as we know Lamed is associated with justice – the influx of Supernal Grace, Supernal Mercy, is perfect justice; it is a fire consuming fire making all like unto itself, shattering all klippot and reintegrating all holy sparks – what is unreal, illusory, passes away before the Light of the Supernals, and what is real, good and true is affirmed, exalted and preserved. Hallelu Yah! Praise the Lord!

Essentially, if a soul is among the Ashim, which is to say that a soul is on fire with the Holy Spirit, this Holy Name will cause that fire to blaze; on the other hand, if and when a soul cleaves to the darkness and is not on fire with the Spirit of Yahweh, the power in this Holy Name will be as a fire consuming the darkness and all that is of the darkness. This is why in ancient times the Baal Shem and high priest would call upon this Name of God to purify the faithful and elect from contact with a wicked person or evil-doer, for invoking the Holy Light of Yahweh the negative spiritual forces within and behind such a person are neutralized and dispelled, setting the faithful and elect soul free from them.

This is a Holy Name of God that banishes great and powerful darkness in an instant, swift like a thunderbolt, nuclear.


Am I right to draw a link between the use of this Name of God and the Holy Fire in our discussion? Is there any more which could be said about this holy fire of Yod-Yod-Yod and the daughter's predictiment above?


In the following line of the same post Tau Malachi draws out a connection between this Holy Name (Yod-Yod-Yod) and the letter Shin:

By extension, this is the power of Shin (300), which is composed of three Yod – but without the body of the Shin, this Name is transcendence; calling upon it you can invoke the Holy Remembrance of the Divine I Shall Be, so that in the world, you will know that you are not of the world – in this Holy Name is the remembrance of yourself as the Human One of Light who emanates from the Light Continuum, and who, in fact, has never departed from the Light Continuum. In it is the power of the Great Ascension.

This Divine Power, as indicated by the Holy Letter Shin, is a Threefold Spirit – Ruach Ha-Enoch, Ruach Ha-Elijah and Ruach Ha-Messiah: Ruach Ha-Kodesh, the Holy Spirit. This is the Divine Spirit through which the Threefold Body is generated – the Body of Truth, Body of Glory and Body of Pure Emanation: the Threefold Body of Melchizedek, the Mystical Body of Hayyah Yeshua.


Shin of course is the letter that holds such a special place in Yeshua the Son (Sun). And as Tau Malachi writes elsewhere the letter Shin is "the Mother Letter corresponding with primordial fire".

And so the the Son (Sun) is Fire, and Sacrifice, and of course Resurrection and Ascension. It is through the Son, and his sacrifice and his fire, that the daughter is uplifted home and back to her parents.


I wonder then whether we may think of the Son also as Ruach (which would provide a good completeness to our family/soul story above)? If so would Ruach relate to Tiferet, or to the Six Sephirot of Construction, or neither?

I hope these additions are not too scattered to be of use to you all. And if I have missed the mark, may the corrections fuel a continuation of the deeply beautiful insights being drawn out in this thread.

All my love dear ones,


Mark Daniel-

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Re: Transforming Sin Into Righteousness: Leviticus 21:9

#6 Postby sheryl » Sun Aug 09, 2015 9:16 am

Shabbat Shalom Dear Friends!

Thank you Tau Malachi, and Brother Mark Daniel, for fueling our discussion! It has been a delight to read your posts.

What has been drawn out adds to a contemplation that has been brewing, arising from recent teachings in Zohar. There the beloved Rabbis discuss Exodus 15, after the parting of the Red Sea, when the children of Israel travel to Marah, where it is said that the waters were bitter and they could not drink. Their midrash reveals that waters here is referring to heavenly waters, which became bitter to the children of Israel, meaning instead of giving rise to inner delight, gave rise to inner negativity, accusations. This occurred, it is taught, because the children did not enter the covenant or relationship with the Holy One properly. They did not heed the Voice of the Holy One, the Shekinah because the second part of circumcision (of the heart), the revealing, had not taken place.

To rectify this, scripture tells us that Moses cried out to YHVH, who showed him a piece of wood or a tree, which Moses threw into the waters. With this, the beloved Rabbis tell us, Moses set or established Statute and Law, which is the revealing phase of circumcision.

The contemplations that have been arising are what is Statute and Law? It was discussed among companions that Statute (Hoq in Hebrew) and Law (Mistvah in Hebrew) can be seen as the descending and ascending fires, or what descends from above, and what arises from within. It was found that another definition of Hoq is portion, so along with our discussion of descending fires or Holy Spirit, we can also consider this as our portion, what is to be gifted to us of God. Mistvah though has my mind swirling. We have before spoken of the uplifting, repose and cessation of the serpent fire through our interior stars, but I am hearing something new in the recent re-interpretations offered by Tau Malachi of these most difficult passages of Torah.

What is new to my hearing, or at least being heard anew, is that the commandments or mitsvahs of Torah, or instructions on transforming sin into righteousness, are all about the uplifting, repose, and cessation of the ascending force of the serpent fire.

And what you have offered us, Mark Daniel, in speaking of the twenty-second name of Gevurot, is that the Seventy-Two Divine Names are energies, or powers of rectification, powers to turn sin into righteousness.

In this I am reminded of the Mercy of the Holy One. These instructions found in Torah have been given in Mercy, so that we might draw near to the Holy One without negation, so that we might stand in nearness, fully aware, fully awake. Entering the covenant or relationship properly feels to be this sweet spot within, an alignment with God, with the Divine Attributes of God, that brings us inner delight. Bitterness then arises in our attempts to draw near when we are out of alignment with God.

Any additions to what has already been offered in this discussion will be received joyously!

With gratitude,

Sheryl

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Re: Transforming Sin Into Righteousness: Leviticus 21:9

#7 Postby Martina » Mon Aug 10, 2015 3:48 am

Greetings in the Light of the Holy One, Dear Brothers and Sisters!

Praise be to Our Mother for inspiring this powerful thread of new teachings, which I have been following with joy and enthusiasm.

Sister Sheryl shared: “What is new to my hearing, or at least being heard anew, is that the commandments or mitsvahs of Torah, or instructions on transforming sin into righteousness, are all about the uplifting, repose, and cessation of the ascending force of the serpent fire.”

What came to mind while reading is the story of the adulterous woman from the Gospel of John (8:1-11) and what Yeshua said to her after all her accusers were gone:

“And Jesus said, “Neither do I. Go and sin no more.”

On the surface there seems to be the greatest possible contradiction between the two verses and their teachings. Hearing them now in a different way, the teachings are very similar. It seems, when Yeshua says “Go and sin no more” an uplifting of the serpent power is implied and even when there is compassion there is much work for us to do, pointing at a different view of salvation in which we are co-creators.

I am grateful for any corrections and what more can be drawn out.

Shalom,
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Re: Transforming Sin Into Righteousness: Leviticus 21:9

#8 Postby Tau Malachi » Tue Aug 11, 2015 10:28 am

Greetings and blessings in the Holy Light of the Messiah!

There is the fire, passionate yearning, for a return to God, or for nearness to God and unification with God, and there is the fire of the Holy Spirit, which becomes manifest when we are near to God or enter into unification with Christ in God. In this verse from Leviticus the fire kindled is passionate yearning to return to God. This may lead to the experience of being on fire with the Holy Spirit – the experience of the fiery intelligence of Christ and God, but at the outset it is distinct from it.

The letter lamed, however, is implied in this teaching, for lamed corresponds with our spiritual education, and when we sin and repent, when we use sin as fuel for our return to God, we have drawn out our lessons from a process of trial and error, redeeming sin or error. This uplifting of sin may be viewed as being indicated by the shape of the letter Lamed, which rises above all other letters of the Alef-Bet.

I imagine that there are numerous Names among the 144 that may have some connection with the process of the transformation of sin or negativity.

Yes, indeed, when using the names of father, mother and daughter to refer to various aspects of the soul, ruach would be the “son,” and we may say that yechidah is the Messiah, or the inner essence of the I Am. Ruach corresponds with the Six: Hesed, Gevurah, Tiferet, Netzach, Hod and Yesod. Hayyah corresponds with Hokmah, neshamah corresponds with Binah, nefesh corresponds with Malkut, and yechidah corresponds with Keter.

Now in order to transform sin or error into righteousness nefesh must be joined with ruach, our speech must be joined with our intelligence. The recognition of sin as sin or error, and the awareness to turn away from it and to turn towards God – repentance, comes from ruach, our intelligence. Thus, the “son” and “daughter” must be joined and aligned with one another; when they are the influence of neshamah can enter and be expressed and hayyah, our life-force, can be manifest in righteousness, or in harmony with the Divine Attributes (Sefirot).

Remember, being a “harlot” connotes an improper union; hence, the “daughter,” nefesh, joined with a different spirit or intelligence than the “son,” ruach.

It’s through ruach that nefesh behamit, the bestial soul, is transformed into nefesh elokit, the godly soul, and through which we are established in righteousness, able to enact what is good and true – godly. This brings about the embodiment of neshamah, the possibility of the greater realization of hayyah, and through this something of our yechidah, our divine spark, may shine from within us. When Adonai Yeshua teaches us, saying, “You are the light of the world,” he is speaking of the divine spark in us – the spark of the Light of the Infinite, or the Holy Light of the Messiah.

Understanding this we may see a connection of the Holy Name Yod-Yod-Yod, for this is a Name that invokes the radiance of our yechidah to shine from within us, that aspect of our soul that is so holy only God and the Godhead can enter it. When our divine spark shines from within us our soul is set above the angels, for even the most holy of the angels cannot enter this inmost aspect of our soul, only God and Godhead can enter it. It is this aspect of our soul that abides in perpetual union with Christ and God, and we may say that the radiance of the inner aspects of our soul, inseparable from Christ and God, correspond with the indwelling Christ, the vehicle of the Holy Spirit.

When we are set on fire with the Holy Spirit, the Holy Shekinah resting upon us, the Living Presence becomes manifest as us, and there is knowledge and power, for the Holy Spirit merges with our ruach, our intelligence, expanding our consciousness and increasing our intelligence, and along with this we receive spiritual gifts through which we can engage in powerful prayer and all manner of spiritual works to bless souls and uplift them in the Great Ascension, returning them to God. Thus, to be set on fire with the Holy Spirit corresponds with nearness to God, and unification with Christ in God; hence, our spiritual realization in Christ.

It is given that we are to embody the Holy Spirit, or Christ-Spirit, just as our Elder Brother, Yeshua did, and just as our Elder Sister, Mirya did; as they were zealous for Yahweh and on fire with the Holy Spirit, so are we to be zealous and set on fire! Hallelu Yah! Praise the Lord!

In closing, perhaps we may remember what Hayyah Yeshua said, “I have thrown fire on the world, and look, I am watching it until it blazes” (Thomas, 10).

May we be set on fire with the Holy Spirit, sanctified and empowered for the labor of the harvest of souls! Amen.

Shalom Aleichem!
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Re: Transforming Sin Into Righteousness: Leviticus 21:9

#9 Postby sheryl » Wed Aug 12, 2015 10:42 am

Shalom Tau Malachi!

I am delighted in your response. Much is being essentialized in our daily spiritual living and practicing. My deepest gratitude to Mother Spirit.

I appreciate that you have taught us that the fire to be entered into when we sin, when we are seeking to transform sin into righteousness, is not a fire of punishment, but a fire of passion, of intimate yearning and longing for the Holy One. A curious thought has arisen. Correction, even musar, instead of simply being fires of correction, is an attempt to ignite the passions within! A blow torch, perhaps!

Also, above, you taught saying:

Now in order to transform sin or error into righteousness nefesh must be joined with ruach, our speech must be joined with our intelligence. The recognition of sin as sin or error, and the awareness to turn away from it and to turn towards God – repentance, comes from ruach, our intelligence. Thus, the “son” and “daughter” must be joined and aligned with one another; when they are the influence of neshamah can enter and be expressed and hayyah, our life-force, can be manifest in righteousness, or in harmony with the Divine Attributes (Sefirot).

Remember, being a “harlot” connotes an improper union; hence, the “daughter,” nefesh, joined with a different spirit or intelligence than the “son,” ruach.


This is a new hearing for me, if my understanding is proper, sin can arise when we look outside of ourselves. Repentance then is turning within, turning towards our inner intelligence. Repentance is going within and finding our Ruach. Perhaps at times it takes a blow torch to light the way for us to reconnect with our inner intelligence!

Praise for the Mercy El!

Any additions or corrections to these thoughts will be received with gratitude.

Sheryl

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Re: Transforming Sin Into Righteousness: Leviticus 21:9

#10 Postby Tau Malachi » Wed Aug 12, 2015 3:13 pm

Shalom,

Well, actually sin fuels this fiery passion, and more than "entering" we kindle it...it too is within us.

Blessings!
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