Greetings and blessings in the Holy Light of the Messiah!
That is a lovely insight dear sister. Thank you for sharing it with us. Indeed, this can be read as a teaching of Divine Providence, and rejoicing in our portion, our way. Taking possessions from every house that we enter can be understood as our portion, our way, and all that God gives to us in this life, material and spiritual, and bringing what we receive into the house of the Father can be understood as the awareness of Divine Providence, the awareness that all has come from God, and giving praise and thanks to God for it, asking for God’s blessing upon it, and then offering it in return to God, serving the kingdom of heaven and God with all that we have and all that we are.
In terms of not stealing from the Father’s house, as St. James teaches us, if we have a need we ought to pray and ask God in the fullness of faith for whatever it is we need, but as we pray and ask God for what we need and desire, we do not want to pray with vital demand or lust for results, but rather in faith, hope and love, trusting that God will fulfill our needs and give us what is good for us. Joined with this, we must be careful not to covet the possessions, and the talents and gifts, or way, of others, and as you have said, we need to be careful not to fall into jealousy; in this we need to look and see what we truly need and desire from within our own heart and soul, our own being, and as we pray it is good to ask for insight and illumination concerning our needs and desires, and inquire concerning God’s will for us and God’s vision for us, and ask that the Spirit of God might leads us in the Way, according to who we are in God.
This instruction not to steal from the Father’s house may also be read, “Remember to ask for what you need and desire.”
It is, in truth, very important that we abide in appreciation and gratitude for life, and for all that we have received, are receiving, and will receive from God, and to give thanks and praise and glory to God, and to celebrate our portion and rejoice in God’s presence. This is a significant aspect of seeing the good and cultivating joy, which is integral to the Six Essentials, and as you might imagine it is an expression of the worship of God in spirit and truth. Simply in this awareness of Divine Providence, the awareness that all comes from God, and all that we are and have comes from God, and giving praise and thanks to God, and glorifying God, we can experience a deep communion with God. It is very good!
Having said this, another esoteric interpretation of this passage arises in the heart and mind. When we pray, and cleave, and unify our soul with the Holy Sefirot, or when we contemplate the deep mysteries of the Sefirot, understanding these as “houses” into which we enter, each time we may draw in the ruhaniyot and shefa, or knowledge and power, that is given to us by the Spirit of God, but having received our portion on that occasion, we are to rejoice in it, but what is not given we are to leave until another day, waiting upon the Spirit of God to give it. In this we will experience fullness and counter the delusion of lack, and this is very important as we delve into the deep esoteric mysteries, for they are endless depths, and however much knowledge, understanding and wisdom we acquire, there will always be the ever-more we do not know or understand, naturally so! We are delving into the mysteries of creation and God, and God is Ain Sof, the Infinite, and the Holy Sefirot and Netivot themselves, emerging from Ain Sof, are inseparable from Ain Sof, and are infinities. Therefore, in each moment we will know what we know, we will know what the Spirit of God and angels reveal to us, and what we have the capacity to receive and integrate, and however much is revealed to us, there will be infinite depths that remain concealed, hidden from us. Thus, each time we venture into the mysteries of God and the Holy Sefirot, and such, in contemplation, and in prayer and meditation, we rejoice in our portion, or what is revealed, and we celebrate the mysteries, all that remains concealed in God, or in God’s Glory.
In this way we co-create the condition in which God’s Spirit can engage in greater revelations, and our portion will increase.
Also, we must bear in mind that there will always be the portion of what’s revealed to us that we can share, and the portion that we cannot share; hence, p’nimi, internalized knowledge, and makifin, encircling or transcendent knowledge. It is important that we understand and accept this, and recognize when we have come to the limit of what we can share, or speak, for if we do not we can become frustrated, that, or if we try to speak of what we cannot, what we share might be distortions of the truth or reality we are attempting to communicate, or be outright misconceptions or misrepresentations. We may add that from moment to moment, and depending upon whom we are speaking with, what we are able to share and cannot share changes, and we need not be concerned with this, for it corresponds with the movement, or stillness, of the Holy Spirit, and the dance of the Holy Shekinah at that time, in that place. If all of a sudden we have nothing to share, that too is good, all as God wills and ordains.
There is also another mystery in this passages joined with this one. In hitbodedut, secluded prayer and meditation, as we cleave and unify our soul with the Sefirot in ascent, passing from one to another “rung” of the “ladder of lights,” passing from one “house” to another, from each we can bring ruhaniyot and shefa in ascent with us, and uplift sparks with us, and all of this we can bring into the Father’s house. As we know, in the Holy Kabbalah the “Father’s house,” the house of Abba, or Hokmah, is Imma, or Binah. In This World, in truth, this is as far as we can reach in cleaving and unification; what lies beyond this corresponds with the World-To-Come and is not our portion in This World. Thus, as we ascend in the Tree of Life, so we draw all in ascent to Binah, or Imma Shekinah, and we receive what is given to us by the Spirit of God, Ruach Elohim; but what is in Abba, Hokmah, we do not seek to draw out, but rather we await the World-To-Come when it will be gifted to us by Ruach Yahweh.
Here we may say, even though, perhaps, we have glimpsed the Supernal Light Realms and World-To-Come while, as yet, in This World, there is little, to nothing, that we can speak of this; if it is to be experienced and known, then souls must go look and see, and receive it as a gift from the Spirit of God themselves – whatever we might speak does not communicate the knowledge and power of the Supernal Abode, and we are wise not to attempt to do so. Rather than communicating anything about the Supernal Universe, we are more likely to convey falsehood and create conceptual barriers in the minds of those who listen, but who, as yet, have not entered into direct experience of the Realm of Yichud (Unity). A tzaddik, having the Habad of Atzilut will not attempt to speak of those Great Mysteries unless a soul knows them already, but instead, they will engage the Light Transmission, and seek to elevate their companions into that direct experience; those who enter into these peaks of the Gnostic experience will acquire this Habad from Ruach Yahweh, all as ordained by El Elyon.
This reflects the need for initiation and empowerments in a mystical spirituality, which is to say experiential transmissions; the greater knowledge, understanding and wisdom cannot be spoken, but rather must come through an experiential revelation gifted by the Spirit of God. It is in this way that a person becomes a “Gnostic,” through direct spiritual and mystical experience of the Truth and Light, and it is in this way that a person progresses in the Gospel, or an actual Self-realization in Christ.
As a holy tzaddik ascends, cleaving and unifying their soul with the Holy Sefirot and Holy Shekinah, so they may draw souls in ascent with them, or they may draw sparks of souls in ascent with them, and as they do they may serve to facilitate the elevation, evolution and realization of souls through direct experience, the Gnostic experience. This is what is transpiring in the various gradations of Light Transmission, and when any grade of Light Transmission is received and integrated, so the Spirit of the Messiah, Ruach Elohim, Ruach Yahweh, gifts the corresponding Habad.
All of this, of course, happens through the Spirit of the Messiah, and the person of the tzaddik, in truth, is doing nothing; the Light-presence and Light-power in them communicates itself in Light Transmission – the Spirit of the Messiah communicates itself. There is no conjuring the Spirit of God, but rather, we co-create the conditions necessary for the Divine Action of the Spirit of God, or Divine Grace; when God wills it, when it is ordained in God, Ruach Elohim, or Ruach Yahweh, moves, and there is revelation of the Mysteries and God.
Here we can say that even speaking mysteries of the seven heavens, and mysteries of Beriyah, Yetzirah and Asiyah, we need to be careful, for if the Holy Spirit is not in motion, and not in our speaking, the energetic transmission that brings true knowledge and understanding will not be present; therefore, it may be that those mysteries are not to be spoken at that time, or in that place, or to those who are present. St. Paul indicates this concerning mysteries of the third heaven, Shehakim, of which he says, “No mortal is permitted to speak.” In other words, they can only be spoken to one who knows already, and only if the Holy Spirit is in the movement of revelation and speaking; hence, only if the Holy Spirit is speaking it with, in and through us.
If and when a tzaddik or initiate shares a teaching of the Mysteries, or the Living Word and Wisdom of God, and knowledge and understanding arises, know that the knowledge and understanding is a gift from the Spirit of God, for apart from the Spirit of God no true spiritual mystery can be spoken, or communicated, and understood.
Here we can share that the deepest Mysteries are communicated mind-to-mind and heart-to-heart, and in such communication there is direct experience of the Mysteries; it is an experiential revelation in the Living Presence of the Messiah. Praise God!
We have, of course, circled back to the celebration of our portion, and our way, and asking God for all that we need and desire, spiritual and material. Whatever knowledge of God and the Mysteries we have received, let us praise God, and give thanks to God for it, and if there is anything we need or desire to receive, let us pray and ask to receive it from God, and let us abide in faith and hope, waiting for the Spirit of God to give it to us, or reveal it to us; along the way, always, let us celebrate our portion and rejoice in the way given to us.
Ecclesia Pistis Sophia