Body of Commandments

Message
Author
Elder Gideon
Site Admin
Posts: 1374
Joined: Mon May 10, 2004 8:41 am

Body of Commandments

#1 Postby Elder Gideon » Sun Oct 16, 2016 9:58 am

Shabbat Shalom!

As we're approaching the Feast of the Blessed Dead, reflections looking back over the year are inevitable. I'm often contemplating the grain of my conscience, where, as God asked Cain, If you do well, will you not be accepted? And if you do not do well, sin is lurking at the door; its desire is for you, but you must master it (Genesis 4:7). The Zohar has recently offered a grand image of total conscience from 2:85b:

All the commandments of Torah are connected with the body of the King—some with the head of the King, some with the trunk of the body, some with the hands of the King, some with his feet, and none leaves the body of the King. Therefore, whoever transgresses the commandments of Torah is like one who transgresses against the body of the King, as is written: They will go out and stare at the corpses of the people who transgress against Me (Isaiah 66:24)—against Me, literally! Woe to the wicked who violate the words of Torah and do not realize what they do! For Rabbi Shim'on said, "The place against which he sinned, that very place exposes his sin. If he sinned against the blessed Holy One, the blessed Holy One exposes his sin, as is written: Heaven will expose his sin, and earth will rise up against him (Job 20:27).


As I contemplate our teachings of dying and death and afterlife, I'm very curious how to hear their entire context as inside the Zoharic Body of the King. You've taught that there are 613 Commandments of Torah plus 7 directives from the rabbis, which total 620, the value of the Hebrew word Keter. As all Commandments are contained in Keter, unfolded through the process of construction, tzimtzum, the Body of the King feels like the Great Tree of Life. Here, however, rather than a glyph, is a body where 620 commandments correspond to 'internal' and 'external' parts. To transgress commandments is to inflict harm, even 'open' this great body to the Other Side. God forbid! To heal what has been afflicted is by way of teshuvah, repentance; the greater one has sinned, the more will be accomplished when one consciously returns 'to the body', making whole their part of the Body of the King. I'm hoping to learn more about how this metaphor of all of the Commandments as a Body of King personifies personal and collective conscience.

How one knows what they've done or failed to do, is not by any external judgment, but precisely how Rabbi Shim'on describes the exposure in one's conscience. The Perfect Master essentializes this in John: This is the judgment, that the light has come into the world, and people loved darkness rather than light because their deeds were evil. For all who do evil hate the light and do not come to the light, so that their deeds may not be exposed. But those who do what is true come to the light, so that it may be clearly seen that their deeds have been done in God (3:29-21).

Whether in life, dying, death, or afterlife, there appears no where else but this Body of the King. O Lord, you have searched me and known me./You know when I sit down and when I rise up; /you discern my thoughts from far away./ You search out my path and my lying down, /and are acquainted with all my ways. /Even before a word is on my tongue,/O Lord, you know it completely./You hem me in, behind and before,/and lay your hand upon me.
Such knowledge is too wonderful for me; /it is so high that I cannot attain it./Where can I go from your spirit?/ Or where can I flee from your presence? If I ascend to heaven, you are there; if I make my bed in Sheol, you are there.
(Psalm 139:1-8).

You recently taught that there aren't separate displays of peace, wrath, joy of the LORD, rather, there is only one display, one palace. What might this single palace have to do with the single Body of the King? How is this Body of the King our personal and collective conscience?

Gratefully,

Elder Gideon

Tau Malachi
Site Admin
Posts: 5660
Joined: Wed Oct 22, 2003 4:20 pm
Location: Grass Valley, Ca.

Re: Body of Commandments

#2 Postby Tau Malachi » Tue Oct 25, 2016 8:56 am

Grace and peace to you in Yeshua Messiah!

Let us consider the “Body of the King.” First, as is known, by way of analogy the Infinite One (Ain Sof) is as a soul and the Divine Attributes (Sefirot) are like a body - members of the body; thus, the Body of the King corresponds with the Sefirot of Atzilut. Now, using this analogy, understand that the “soul” equally pervades the entire “body,” though dependent upon the part of the body the soul takes up different actions and different aspects of the soul are expressed, such as eyes seeing, ears hearing, mouth speaking, and so on, each part of the body giving expression to corresponding knowledge and power of the soul. In a similar manner, so it is with the Divine Attributes and the Infinite One, they are expressions of various aspects of the presence and power of the Infinite One, and in their inwardness the Light of the Infinite is equally in them all, and yet in their outwardness they correspond with various gradations of the Light of the Infinite, and from one to another they are a greater and greater restriction and concealment of that Holy Light.

“The Commandments are the Body of the King,” understanding the Sefirot of Atzilut as the Body of the King, and the Sefirot of Beriyah, Yetzirah and Asiyah as “garments,” in some way, all in a great and supreme mystery, the Commandments are the direct expression of the Sefirot of Atzilut; yet more, as you have pointed out, understanding the 613 Commandments joined with seven directives of the sages as “620 Pillars of Keter,” the Supernal Crown, so through the Commandments we may touch upon and embody something of the Holy Light of the Crown. Through enacting the Commandments, or rather their spiritual essence, we may touch upon and embody something of the Sefirot of Atzilut, and yet more, something of the Holy Light of the Supernal Crown; if, however, heaven forbid, we transgress the Commandments or fail to enact them, in effect, the Holy Vessels are impaired, The Name is impaired, and rather than drawing upon influxes of the Holy Sefirot we draw upon the unholy klippot, spiritual forces of the Other Side. Thus, heaven forbid, instead of generating the Body of the King in full vigor and glory, full beauty and holiness, the Body of the King would be impaired, incomplete, damaged or wounded, the fullness of life and light of the Holy King not being manifest.

Now, if we understand the “Body of the King” as the reality of our experience on all levels, waking consciousness (incarnation), sleep and dream, death and the afterlife, this is all a question of how we manifest the spiritual power of the Sefirot, the power of the Light of the Supernal Crown; according to our thoughts, words and actions, whether enacting what is good and true or what is evil and false, or some admixture, so we co-create the reality of our experience in this life, in our dreams and in the afterlife, whether the appearance of mercy or judgment, heaven or hell, or something in between, and this becomes the manifestation of the Holy Shekinah to us, the manifestation of the presence and power of the Infinite and Eternal One; hence the appearance of the peaceful, wrathful or blissful palace, all one great palace, all one and the same Shekinah of Yahweh Elohim, Shaddai.

Understand, the Infinite and Eternal does not change, but rather is ever the same, and likewise, the Light of the Infinite does not change, but remains ever the same in essence and nature, Clear Light, primordial, supernal; what changes is the manifestation of the Holy Light, the influxes of the Sefirot, and Shekinah, with, in and through us, whether pure or impure, light or darkness, good or evil - the appearance of mercy or judgment, or compassion. Basically speaking, we experience the realities we weave and co-create, whether auspicious or inauspicious, for good or for ill.

If we wish to consider how the Commandments corresponds with the conscience of an individual or collective, remember that Moses teaches that the Commandments are “engraved upon our hearts,” which is to say that there is knowledge and understanding of the spiritual essence of the Commandments in the inner aspects of our soul, those aspects that reach into the Supernals, along with our inner ruach, our divine intelligence; as such there is guidance from our inner being, intuitive knowledge and conscience, an innate awareness of what is good and true, and what is not.

In the Christian Kabbalah, of course, this teaching of the Zohar takes on another layer of meaning, for as we know the Messiah is called “Lord of lords” and “King of kings,” and therefore we may understand the “Body of the King” as the Body of the Messiah, the Anointed of God. First, as is known, the gospels teach us that Adonai Yeshua was the Perfect Tzaddik, that he was without sin, and therefore that he kept the spiritual essence of the Commandments perfectly, enacting all of them without error. Therefore, in him the Body of the King, as we have discussed, was made manifest in its fullness and perfection, whole and complete.

Now, the Body of the Messiah is composed of the Holy Sefirot - the Body of the Resurrection and Ascension; but Anointed Community is also called the “Body of the Messiah,” the Messiah and Holy Spirit indwelling each member of that Holy Body, the Anointed Community embodying the Shekinah of Messiah. Understand, the spiritual essence of the Commandments is the Light of the Supernal Crown and that Holy Light manifest as the Sefirot, the Divine Attributes. Thus, enacting the spiritual essence of the Commandments is to cultivate and embody the Divine Attributes, generating the image and likeness of Yahweh Elohim, Shaddai - “Body of the King.” All in a great and supreme mystery, through the mercy and grace of El Elyon, in the Messiah we are empowered to do this, the Holy Spirit accomplishing this in us when we enact and active and dynamic surrender and co-labor with the Spirit in the work of salvation. Very literally, through the Messiah and Holy Spirit we are able to touch upon and embody something of the Light of the Supernal Crown and the emanations of that Holy Light manifest as the interiors of the Holy Sefirot; hence, Or Keter and the Orot (Lights).

It may be said that the King of kings is “crowned and glorified and exalted” in this way, when influxes of the Light of the Supernal Crown are brought down and embodied in Tzaddik and Community.

Until the coming of King Messiah (Melek Messiah) no one was able to enact all of the Commandments in their innate perfection, and therefore the Body of the King was not made manifest in fullness, complete and perfect. Understanding the Body of the King as composed of the Holy Sefirot, which are Orot (Lights) and Kelim (Vessels), the manifestation of that Holy Body in fullness corresponds with the tikkune of the World of the Sefirot, the mending of the Vessels.

This seems enough for the moment, some thoughts to contemplate, though there is no doubt more that can be shared concerning the mysteries of the Commandments as the Body of the King and their fulfillment in the Messiah; let us abide in contemplation, waiting upon the Holy Spirit and see what further insights the Spirit might reveal.

May the face of the King of kings shine upon you this day and may you be blessed with the Holy Light of the Crown! Amen.


Shalom Aleichem!
Tau Malachi
Sophia Fellowship
Ecclesia Pistis Sophia

Elder Gideon
Site Admin
Posts: 1374
Joined: Mon May 10, 2004 8:41 am

Mitzvot

#3 Postby Elder Gideon » Fri Apr 28, 2017 3:41 pm

Holy Bride's Feast Shalom!

Understand, the spiritual essence of the Commandments is the Light of the Supernal Crown and that Holy Light manifest as the Sefirot, the Divine Attributes. Thus, enacting the spiritual essence of the Commandments is to cultivate and embody the Divine Attributes, generating the image and likeness of Yahweh Elohim, Shaddai - “Body of the King.”

What brings holiness into this world is through holy actions. We recently explored in our Zohar Continuum how holiness is the transcendent aspect of Hokmah and Binah while holy is the immanent aspect of Six and Malkut. There is a parallel between righteousness—tzekekah and righteous ones—tzaddikim. How there is righteousness in this world is because of tzaddikim. As Tau reminded us that the commandments, like sefirot, are qualities, attributes of the Divine, they are simultaneously actions of the Divine.

It occurred to me in a whole new way that the commandments we're given are simultaneously actions. They aren't laws as those written in books, nor are they grammatical imperatives or any kind of linguistic sign, but they are actions. In fact, any division I've made between linguistic commandments and actions is a problem of English translation. In Hebrew, no such division exists. Commandments are righteous deeds and righteous deeds are commandments, sharing the same meaning of the same word mitzvot. This revises my hearing of the adoration of the mitzvot—all of God's deeds—throughout Psalm 119:

I run the way of your commandments,
for you enlarge my understanding
(v 32), and

I revere your commandments, which I love,
and I will meditate on your statutes
(v 48).

There are many others.

I marvel at the simplicity and directness of this mystery, that the Word of the LORD is as much an action as it is an event. As I attempt to enact righteous deeds, mitzvot, I am in that moment embodying the commandment, for commandments aren't words, but deeds.

I praise the Most High for this mystery!

I welcome the Holy Bride, who nests in the Universe of Asiyah, the World of Action.

May our righteous deeds by the LORD manifest!

Amen and amen!

Elder Gideon


Return to “Zohar: The Book of Splendor”

Who is online

Users browsing this forum: No registered users and 0 guests