Beginning and End

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Elder Gideon
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Beginning and End

#1 Postby Elder Gideon » Sat Sep 16, 2017 9:50 am

The disciples said to Jesus, "Tell us, how will our end come?" Jesus said, "Have you found the beginning, then, that you are looking for the end? You see, the end will be where the beginning is. Congratulations to the one who stands at the beginning: that one will know the end and will not taste death."

We've seen and cited this verse many times in our lineage for all of its tremendous meanings from Kabbalah. What's new to me recently, hidden in plain view is the word Beginning—Reshit—holding the last three letters of the Hebrew alphabet: רֵאשִׁית. Spacing these three letters are Alef and Yud, which enumerate 1 and 10. The mystery I'm feeling most immediately is how the vision of the Messiah declares: I am the Beginning and the End, the Alef and the Tav.

I have to be careful with this and not leap so conceptually into what this means.The rabbis say that we cannot inquire into the Beginning. The highest we may inquire is into Understanding, but should expect no answer. This is parallel with Hokmah and Binah. In Binah is memory, the Law, revelation, and the means of consciously returning, or teshuvah. How do we return most swiftly? Through study and contemplation of scripture, portions of which are another word I saw that coincides with the last three letters spelling parashat: פרשת.

If we're to inquire into reshit, it can only be through parashat.

Praise be to Our Mother for the tradition by which we purify and return to the beginning.

Elder Gideon

Tau Malachi
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Re: Beginning and End

#2 Postby Tau Malachi » Wed Nov 22, 2017 12:08 pm

Greetings and blessings in the Holy Light of the Messiah!

It is indeed intriguing to note the final letters of the Alef-Bet within the word reshit, ‘beginning,’ and likewise the interconnection with the word parashat, a ‘portion’ or ‘passage’ of Holy Scripture. It stirs layers of contemplation and ventures into the depths of mysteries, secrets, that only the Holy Spirit can reveal; but here perhaps we can probe some mysteries and hint at some secrets, and through God’s mercy perhaps those with knowledge might glean new insights and understanding.

According to the Sefer Yetzirah Hokmah and Binah are the ‘Depth of Beginning’ and ‘Depth of End’, respectively, and the Zohar teaches that Hokmah is called Reshit, ‘the point of the beginning.’ Therein we are told that Hokmah is called Reshit because it is ‘the point beyond which there is nothing knowable,’ and likewise, as you have cited, we are told that it is a depth of mystery into which we cannot inquire. We are told, however, that we can inquire into Binah, but that we should ‘expect no answer.’ Yet, the great tzaddikim have much to say and teach concerning Hokmah and Binah, and as we know great prophets and apostles have been able to reach into Binah and unify their soul with Binah, and thus been able to gaze into Hokmah and Atzilut, more or less. Thus, we cannot help but consider what it means ‘not to inquire’ and ‘to inquire but expect no answer.’

If you consider it, to inquire or not to inquire implies separation of ‘self’ and ‘other,’ or a state of duality, twoness. Therefore we may say that we cannot probe or penetrate the mysteries of the Supernals in separation, in a state of twoness, but rather that the knowledge of the Supernals, and the Supernal One, can only be acquired through conscious union, a state of oneness; and this is completely true, for the Supernals corresponds with an unfathomable and unspeakable Sacred Unity - Yichud, and to have true knowledge of the Supernals, and the Supernal One, a soul must be unified with the Holy One and Shekinah, they must ‘return to be One.’ It is in this state of conscious union that the Holy One reveals the inmost secrets, and the secret of secrets - that which only the Holy One can reveal.

If you consider parashat, or revelations of the Infinite and Eternal One - the Holy Torah and Gospel, Holy Scripture; this corresponds to revelations of how we may purify and consecrate ourselves to the Holy One, and how we may cleave to the Holy One and Shekinah, and return to be One, or realize conscious unification with the Eternal One. It is true, through study and contemplation of the secret meaning of the Holy Scriptures, and through prayer and meditation, we can gaze into deep mysteries and acquire much knowledge and understanding, but the greater knowledge, understanding and wisdom comes through the experience of nearness and oneness with the Holy One and Shekinah that the Holy Scriptures teach us how to attain.

There is something to be said of Hokmah as Reshit and the contemplation and enacting of the wisdom of the parashat, something that runs very deep.

Hokmah is the ‘Depth of Beginning, and as we know there are Thirty-Two Paths of Wisdom, Hokmah, corresponding with the entire array of the Sefirot and Netivot, as well as the Otiyot corresponding with the Netivot; thus the spiritual essences of the entire structure, or matrix of emanation, creation, formation and action, is contained within Hokmah, and the divine potential of all that will arise, appear and transpire throughout time is within Hokmah, all as ‘envisioned’ in Ratzon Elyon, the will of the Supernal One, the Most High. As the Holy Scripture teaches us, ‘The Lord founded the world upon wisdom,’ and as the sages of wisdom teach, ‘The world is founded upon the Holy Torah,’ or ‘Holy Gospel.’ It is said that the Torah, Gospel - the Word, existed with the Eternal One and in the Eternal One before creation, and that the emanation and weaving of the entire array of the Tree of Life is the expression of the Holy Torah, Gospel, primordial and supernal. Then there is the revealed Torah, Gospel, in the world, in creation, Written and Oral, and this is the expression of the law according to the array of the Tree of Life, and so is called ‘Tree of Life; as we know, the revelation of the Holy Torah, Gospel - the Word, is ongoing, and that which is revealed has its roots in the primordial and supernal Torah, Gospel. All of this is contained within Hokmah, Reshit, the ‘Beginning that is No Beginning’ being rooted in Ain, Keter.

It is through the Holy Sefirot, or Divine Attributes, Divine Actions, that the Infinite One (Ain Sof) is revealed, and likewise it is through them that souls are able to experience nearness and oneness - unification with the Infinite and Eternal. As is known, the Holy Scriptures - parashat, hold the secret wisdom of Sefirot and Netivot; contemplating them, probing the depths for their inner and secret meaning, or wisdom, drawing upon that wisdom and enacting it, or actualizing, realizing and embodying it, so something of the immeasurable potential of Hokmah is realized, and reaching to Binah there may be a glimpse or gazing into Hokmah. Thus through deep contemplation, meditation, upon ‘parashat’ the Holy Spirit may reveal something of Reshit-Hokmah.

There is something that needs to be said, though, for sake of understanding. Into the inner essence and lights of the Holy Sefirot of Atzilut there can be no reaching, let alone into their primordial roots in Adam Kadmon; in their infinite depths, inseparable from the Infinite One, they are belimah, ‘without essence,’ which is to say their essence, nature, is incomprehensible and unspeakable. This is true of all of the Holy Sefirot of Atzilut, but of the Supernals how much more so than the seven Sefirot of Construction? Immeasurably so! When there is reaching to the Sefirot of Atzilut most often it is reaching through the Sefirot of Beriyah, but in supernal realization there are those holy and enlightened souls that reach into the exteriors of the Sefirot of Atzilut, the ‘vessels’ and their outer lights and powers.

Thus, the essence and inner lights of the Sefirot of Atzilut human souls cannot reach, and certainly not the Supernals of Atzilut, but the exteriors of of the Sefirot, their vessels and outer lights and powers the souls of the righteous are able to reach, and through the Holy Shekinah, the Holy Spirit, are able to unify with them.

It is given that I may share a secret mystery in the Messianic Kabbalah concerning reshit and parashat, one that can provoke a deep contemplation of Work of Salvation - Ma’aseh Yeshua.

The Holy Kabbalah teaches that all souls have their inmost essence and root in Adam Kadmon, the Primordial Human Being, and likewise teaches that the souls of all humanity are contained within Adam Elyon, the Supernal Human Being. As is known, it is said that ‘Adam kadmon is asleep and dreaming, and is in the process of awakening,’ in a manner of speaking, and that the great matrix of creation is as the ‘dream of Adam Kadmon in the process of awakening.’ In this we may understand that each of us, and all of us, are Adam Kadmon asleep and dreaming, and awakening, Adam Elyon in individuation in the process of Self-realization, or the realization of conscious union with the Eternal One. As such, what is recorded in the Holy Scriptures is as the dream of Adam, the Human One, in the process of awakening, and so it is also our dream, vision, of awakening - it is the revelation of the Holy One and Shekinah for the stirring of awakening, return, enlightenment, of souls, the ‘salvation of souls.’

The perfection of this awakening is in the Depth of Beginning, this intention of the Supernal One (Ratzon Elyon) is from the very beginning - reshit. Look and see! Resh spelt out means ‘face,’ and Shin-Tau are the letters that spell the name of Seth - ‘Son of the Human One’; thus within the word reshit we may read ‘face of the Son of the Human One - the ‘Great Seth,’ which is a cognomen of the Messiah.

The word parashat holds the same fundamental mystery, but with Peh, meaning ‘mouth,’ which implies the awakening of the Son of the Human One, the ‘speaking of the Son of the Human One- - realization of the Living Word, Divine Utterance.

At present I will say no more, but will leave you to contemplate this secret mystery joined with what’s been shared above; and so here we may wait upon the Holy Spirit, and abide in the shelter of the Most High. Amen.

O Holy One, we who are lacking in wisdom, grant us your wisdom, enlightened our souls with your Divine Presence! Amen.

Shalom Aleichem!
Tau Malachi
Sophia Fellowship
Ecclesia Pistis Sophia


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