Joy & Support

Elder Gideon
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Joy & Support

#1 Postby Elder Gideon » Sun Jun 02, 2019 8:36 pm

Shabbat Shalom:

Having seen how rabbis flirt with ambivalent spellings of words that are virtually the same to the ear, such as

Joy: Samakh: (H8055) or Sameakh (H8056)
Support: Samakh (H5564),

spark my wondering in full transparency of possibilities in Hebrew where such important words like “joy” or “to rejoice,” while having different first and last letters, can relate for their homophonic ambivalence:

Joy: Samakh: שמח
Support: Samakh: סמך

The two sounds the first and last letters make—Shin and “Sin” or Het and Kaf—are spellings that must be memorized by Hebrew children. There is no aural distinction that discerns the spelling of the initial and final sounds for these root words for “rejoicing” and “leaning upon.”

I find the resonance between these words most compelling, for there is no greater support to the heart and mind and body than a reliable and sustainable link with joy. This joy is the taproot of what is most deeply desired; where deepest desires are acknowledged and released in worship of the One—their origin—joy and support, samakh and samekh, intertwine and interface.

I’m most intrigued by mystical rabbis like the Baal Shem Tov and his great grandson, Nachman of Breslov, who emphasized joy above all, which in their respective contexts, was radical and formidable to religiosity then and now. Joy in the One is grace and mercy, however severe life has become. To cultivate joy is the single greatest support. There is nothing more non-dual than joy in all seasons.

While acknowledging the distinct spellings for the words “Joy”—Samakh and “Support”—Samakh, the aural ambivalence makes a compelling case enough for their relationship.

What more of how from our lineage are you hearing between such similarly sounding words?


Elder Gideon

Tau Malachi
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Re: Joy & Support

#2 Postby Tau Malachi » Sun Jun 16, 2019 11:56 am

Blessings to you in the Holy Light of the Messiah, the light of all prophets and apostles of God!

Yes, indeed, as it turns out joy is a great support of the soul and spiritual life, and is essential, as for example in the teaching of St. James who tells us that whenever we encounter trials or tribulations of any kind we ought to embrace them with joy, understanding the maturation of our faith and refinement of our soul that happens through them. In this, of course, he is speaking of the union of mercy and judgment - Yahweh and Elohim, respectively, and the recognition of the mercy of God in all that transpires, even in those things that may seem very severe and unpleasant, or like ill fortune. If in the midst of such things there is joy, then there is support and refuge - alluding to the letter and word Samekh as a ‘support,’ or a ‘tent pole’ or ‘tent peg.’

As we know, this holy letter is attributed to the Netivah-Path between Tiferet and Yesod on the Middle Pillar in the Tree of Life as taught in our Christian Kabbalah; as such, like what St. James taught, it represents the union of Mercy and Judgment - Compassion. Rejoicing in all that transpires, the so-called ‘good’ and ‘bad,’ mercy and judgment are unified, there is no difference, all is in mercy, all is in compassion, and all that is the manifestation of the presence and power of God - it is all good, for God is Good! Praise God!

There is, of course, something more in joy being a great ‘support’ of the spiritual life as we find in the teachings of Rebbe Nachman and Tau Miriam. They both spoke often of the need to ‘cultivate joy’ and ‘see the good’ in life. First, as regards to joy, it is through the cultivation of joy, the uplifting our our spirit, our mind, heart and soul, that the Holy Spirit comes upon us, or the Holy Shekinah rests upon us; the Holy Spirit, Holy Shekinah, ‘cannot rest upon a depressed person,’ or upon those who are full of themselves, or who fall into themselves. She rests upon those who are joyful, uplifted, those who turn to God and who become empty of themselves - these she ‘rests upon’ and ‘fills.’ Likewise, the Holy Spirit, Holy Shekinah, cannot rest upon a person who abides in self-judgment, and so in bitter judgment of others, but rather she is inclined towards those who see the good, in themselves and in others, and all of God’s creation - seeing the good, seeing God. Therefore, along with cultivating joy we are taught to learn to see the good in ourselves, and in others, and we are taught to labor to cultivate and increase the good in ourselves and others, drawing out the good, the light, that is in us. Seeing the good is completely integral to the cultivation, generation of joy, for it is in seeing the good that there is joy - rejoicing in the Living Presence of God.

This is an essential foundation, support, for the spiritual life.

There is something more though. You see, it is in a joyful state, an uplifted state - a higher energy and vibration in consciousness, in soul, that we are able to invoke and receive influxes of the Sefirot, Divine Attributes, which come to us through the Middle Pillar, and it is the holy letter Samekh that holds the place of the middle of the Middle Pillar among the Netivot that unite the Sefirot composing it. Thus ‘joy’ invokes this ‘support,’ influxes of the powers of the Names of God, and the interventions of archangels and angels and spirits of righteousness - all forms of divine assistance and blessing.

So truly there is a deep relationship or interconnection between these two words which sound similar, though being spelt differently, such that on on a spiritual level they become interchangeable, yielding insights into secret mysteries of the Path of Return.

These are a few thoughts I can share.

May we abide perpetually in the peace and joy of Hayyah Yeshua, the Risen and Ascended Messiah, and may we share this peace and joy with all who we meet, all who desire to receive it! Amen.

Shabbat Shalom!
Tau Malachi
Sophia Fellowship
Ecclesia Pistis Sophia

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