Three Wines

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Elder Gideon
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Three Wines

#1 Postby Elder Gideon » Sat Jul 29, 2017 11:11 pm

Shabbat Eve Shalom, Tau Malachi:

Let him kiss me with the kisses of his mouth!
For your love is better than wine
(Song of Songs 1:2).

The rabbis in Zohar debate over the value of wine that intoxicates or elevates. Rabbi Hizkiya argues for wine's elevation, quoting the traditional blessing: Wine that gladdens the human heart (Psalms 104:15). Thus, For your love is better, for joy of the heart; than wine, which delights one most of all (Zohar 2:124b).

You've taught something very beautiful about wine as "the experience of God's love."

You've also taught that there are three kinds of wine:

Yesh mi yesh: Something from something
yesh mi ain: Something from nothing
ain: Nothing

I've often heard and contemplated the first two kinds of yesh, but have never heard ain alone, as though the culmination of a progressive purification, refinement, and unification with the One. This entire mystery is expanded now in relation to everything three-fold in our contemplation of The One.

To speak of three kinds of wine in this way happens upon a mystery in the spelling and pronunciation of wine, yayin, יַיִן being so very similar in sound with nothing, ain, אִין.

I'm moved to ask if we might contemplate these three kinds of wine in the very letters spelling wine:

יַ: ain
יִ: yesh mi ain
ן: yesh mi yesh

My contemplation has a simple start in reverse order that I'm hoping you could further:

ן: Nun final as yesh mi yesh : Being a letter that runs below the line, it participates in 'something' as deeply as the karmic continuum that binds so much to repeat itself in ignorance. There is no awareness of anything transcendent but only material 'something'. This is entirely opaque and the realm of bestial humanity.

יִ: middle Yod as yesh mi ain : Here there is still 'something,' but its source is more. There is a deeper awareness of a mystery, as in faith, that allows for a bigger view of what's not sensory or immediate. This is translucent and the realm of faithful humanity.

יַ: first yod as ain : The One. You've been very explicit equating the One with Ain. This is radically correcting my hearing of The One as numeral, prior to two. The One is nothingness. This is transparency and the realm of elect humanity.

I praise The One for recently elucidating this much through you. I pray more can be drawn out of the meaning of three wines, as it is so central in our worship of the One.

Gratefully,

Elder Gideon

Tau Malachi
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Re: Three Wines

#2 Postby Tau Malachi » Thu Nov 09, 2017 10:27 am

Greetings and blessings to you in the Holy Light of the Messiah!

Often in the Kabbalah wine corresponds with Judgment and bread corresponds with Mercy; hence the teaching ‘wine without bread leads to judgment,’ and is called the ‘wine of the Other Side.’ Here in the Zohar, however, playing off knowledge of that teaching of wine and bread a teaching on ‘three wines’ is given, and wine becomes a manifestation of the mercy of God, three different grades of mercy, blessings, that can be received.

The first and outer most, corresponding with ‘something from something,’ are blessings of Simply Mercy, measured, restricted blessings in the play of the law and karmic matrix; these are blessings for souls unable to receive Abundant Mercy, or Supernal Grace, and correspond with judgments sweetened with mercy, a measured portion of blessing.

The second, corresponding with ‘something from nothing,’ are blessings of Abundant Mercy, or Supernal Grace; these are great blessings that flow when ‘God prays to God,’ which are ‘undeserved’ and transcend or suspend the law or karmic matrix, radical blessings, wonders, that are complete mercy and ‘unmeasured.’

If you consider these ‘two wines,’ the first corresponds with an awareness of the Divine Presence in separation from it - twoness, and the second corresponds with an awareness of the Divine Presence in nearness reaching into union - oneness. Thus, they correspond with two grades of devekut, cleaving, and nearness and oneness.

The third and inmost, corresponding with Ain, ‘No-Thingness,’ is the fullness of Supernal Mercy - the immeasurable Love of the Supernal One experienced in the complete self-nullification and union of souls with the Infinite and Eternal; this is the ‘wine of the Messiah’ who emanates from the inmost essence and light of the Supernal Crown (Keter), inmost radiance of the Supernal Crown, and corresponds with the complete ‘forgiveness of sin’ associated with the ‘blood of the Lamb.’ As is taught in esoteric gospels, this is the knowledge, awareness, that ‘sin and death have never substantially existed,’ the knowledge, awareness, of the emptiness of all that arises and appears - the Ain Nature of all things; hence, the knowledge, awareness, that nothing exists but the Holy One and the Holy One alone - ‘there is no other!’

This is the realization of bornless being, primordial and supernal - true eternal life; and the very nature of this is immeasurable, unconditional love and boundless compassion - the love and compassion of the Infinite and Eternal who beholds and knows all in its innate perfection, the Great Natural Perfection.

So there are these ‘three wines,’ three grades of the reception of the love of the Holy One, the inmost being supreme, the ideal, the ‘finest wine of all.’

In closing we may say that the inmost grade of the love of God is God giving Godself completely to souls, such that they are completely reintegrated with God, the True Light, the Infinite and Eternal.

Praise God for the wine that ‘gladdens the heart of the human one,’ that brings the fulfillment of divine passion - the divine rapture! Amen.


Yeshua Shalom!
Tau Malachi
Sophia Fellowship
Ecclesia Pistis Sophia


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