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No Body – No Anger

I would like to be a true tzadik (consummately righteous), physician but I'm not. Is it because I don't want enough, or is there some other reason?

Not all of us were created with the potential to become a consummate tzadik, only a select few. The more I want and the more I try, the closer I come (or so it seems), but most likely I will never reach my goal. All my finite steps will never take me to infinity.

I must learn to realize that my Creator desires and derives infinite pleasure as it were from my earnest attempts to become consummately good, although at the end of the day my attempts may appear to have been futile.

Some souls make it to the end in this world, but most don't, no matter how hard they try. Each soul-type provides God with the pleasure of having created the world just as it is (i.e., not having created a perfect world). God has planted the evil inclination in our hearts, for a reason known only to Him, and it is virtually impossible to uproot it from our subconscious. The few that do in fact succeed are specially gifted from birth.

The sages teach that there are two levels of tzadik, the complete (consummate) ones and the incomplete ones, those who have not completely uprooted evil from their subconscious. A complete tzadik is called "a tzadik that good is to him," whereas an incomplete tzadik is called "a tzadik that bad is to him."

The phrase "good/bad is to him" has several interpretations. One is that he experiences good/bad in his life, in what befalls him. A second interpretation is that he has only good or still some bad in his subconscious, the interpretation described above.

But there is a third interpretation: One tzadik feels good about being a tzadik. He is happy and grateful to God for being a tzadik.

But another tzadik feels bad about being a tzadik! He doesn't regret the fact that he is a tzadik, but still he feels bad about it. Why? Because all of his brethren and friends, all of us, are still so far away from his level. He suffers from existential loneliness, and never ceases to pray to God that all reach his level, and more.
In one verse King David says: "I place God before me always" ("????? ???' ????? ????"). But in another he says: "My sin is before me always" ("?????? ???? ????"). How do they go together?

First, let us note that the combined gematria of "God" (???', 26), and "my sin" (?????, 428) = "always" (????, 454), the concluding word of both phrases, of both states of consciousness. The word "always" is what creates the apparent mutual exclusion of the two phrases. How can one always place in the fore of his consciousness the Presence of God and simultaneously see his sin staring him in the face?

The answer lies in the way we just phrased the question.

I look at God, I look for Him in everything I see. But all the while my sin is also there in the background, staring at me and reminding me of my existential lowliness, my distance from God.

What does it mean to see God against the background of my sin, which is never ready to take its eyes off me?

Would it not be for the consciousness of my sin staring me in the face I would not experience God's infinite compassion towards me. Although I am far from Him He is so close to me, loving me and being compassionate no matter what.

In Kabbalah, this dual, paradoxical experience of closeness to God in virtue of His infinite compassion, together with a sense of existential lowliness and distance from Him, is called a "unification," - the unification of mercy and lowliness, the unification of the Holy One blessed be He and the collective soul of Israel (the Congregation of Israel).

God created the world the way He did for the sake of our achieving this unification in our consciousness.

Jeremiah expresses this unification in four words: "From afar God appears to me" ("????? ???' ???? ??"). "From afar" corresponds to "My sin is before me always"; "God appears to me" corresponds to "I place God before me always."

The gematria of the four words "From afar God appears to me", 676 = 26 squared (the average value of the four words = 13 squared), i.e. "God", Havayah, squared - a perfect manifestation of God in reality.
The sages are called "the eyes of the congregation." They are visionaries, page they are guides, advice and they open our eyes to see truth.

In the World of Creation, approved the realm of pure intellect, the sages are visionaries. They gaze into the future and convey to us, almost like prophets, what's in store for us – for the people as a whole and for each one of us – dependent upon whether or not we better our ways.

In the World of Creation, we, relative to the sages, are in the dark. We have to rely upon their judgment and follow their instructions, using our free choice whether or not to believe in the power of their eyesight and heed their words to the fullest. Absolute free choice functions optimally in the dark.

In the World of Formation, the realm of emotion, the sages are our guides. Here they do not guide the blind but rather serve as tour-guides so to speak, taking us through the Pardes, the orchard of paradise, revealing to our eyes the myriad of its delights, each of which is a Divine "form."

Each of our rectified emotions is a reflection of a Divine "form," which begins with a sense of wonder at experiencing the Divine "forms" of paradise.

In the World of Action, this lowest of worlds, the sages open our eyes to see ahead for ourselves and plan the strategies necessary to achieve our goals in life. They teach us to see the truth about ourselves, who we really are, and to see the truth about our surroundings, the people that influence us and the events that befall us.

But here, in the World of Action, it is crucial that we fully identify with the righteous sages of the generation, especially with that sage towards whom we feel the greatest spiritual affinity. He is our eyes and his eyes are our eyes.
Both Purim and Pesach commemorate the redemption of the Jewish People. Both begin with the letter pei (?), try which means "mouth."

Informing Miriam and Aaron of the unique level of their brother Moses' prophecy, God says: "I speak to him mouth to mouth." The phrase "mouth to mouth" alludes to the two redemptions of Purim and Pesach.

The first redemption, chronologically, the redemption from Egypt (commemorated by the festival of Pesach) was through Moses himself. The second redemption, the redemption of Purim from the decree of Haman to annihilate the Jewish People, God forbid, was through Mordechai, the primary reincarnation of Moses in the Bible.

There are several interpretations as to the literal meaning of "mouth to mouth" in reference to the prophecy of Moses:

  1. "Mouth to mouth" means that God communicated with Moses directly, not through the means of an intermediate (an angel). This interpretation corresponds to the sefirah of wisdom.
  2. "Mouth to mouth" means that God's word/instruction to Moses was explicit, not implicit or allegorical. This interpretation corresponds to the sefirah of understanding.
  3. "Mouth to mouth" means that Moses received his prophecy fully awake, in full control of all his natural senses. This interpretation corresponds to the sefirah of knowledge.
  4. "Mouth to mouth" means that Moses was allowed to examine the contents of God's house "from end to end" (the previous verse concludes, "in all My house he is trustworthy"). The idiom "mouth to mouth" appears several times in the Bible in the sense of "from end to end." This interpretation corresponds to the sefirah of beauty.
  5. "Mouth to mouth" means that God healed Moses' mouth (prior to the Giving of the Torah his speech had been "heavy") by the power of His own mouth, as it were. This interpretation corresponds to the sefirah of kingdom.

All of these readings relate to the redemptions of Purim and Pesach. Redemption is a direct/explicit/awake (corresponding to the three intellectual faculties of wisdom, understanding, and knowledge) revelation of God to Israel. The Jewish years begins with Nisan, the month of Pesach, and ends with Adar, the month of Purim – "from end to end" (and "the end is wedged into the beginning," Adar into Nisan). Redemption heals the dumb, giving us the freedom to fully and clearly express the innermost feelings of our hearts.
The messianic formula: Lights of Chaos in Vessels of Order.

Lights of Chaos are great, unbounded lights. They give full, illness outspoken expression to what one believes to be the truth, the whole truth, and nothing but the truth. For many others they are terribly intimidating. Often, the end result is "the breaking of the vessels" – a total breakdown of communication.

Vessels of Order are sensitivity to the mind-sets and feelings of others. They are the tools necessary to communicate one's ideas and beliefs in a way that not only is not intimidating but invites attention and serious consideration of what one has to say.

The World of Chaos is a world of most intense projection of self on one's surroundings but inability to productively interrelate and interact with others. The World of Order, in and of itself, is a world of productive interrelationships but relatively low-energy radiation.

When the great, high-energy lights of Chaos (self-expression) enter and combine with the pleasant, sensitive vessels of Order (interrelationship), the union gives rise to messianic consciousness.

The gematria of the messianic formula: "Lights of Chaos in vessels of Order" (????? ???? ????? ?????) equals 1690 = 26 times 65. 26 (2 times 13, the gematria of "one", ???, and "love", ????) is the value of the Tetragrammaton, God's essential Name Havayah. 65 (5 times 13) is the value of the Name Adni, ????, the way we pronounce the Name Havayah. Only in the future will the Name be read as it is written, HavayahHavayah as written corresponds to the great lights of Chaos, whereas Adni corresponds to the maturely developed vessels of Order. In the future the full intensity of Havayah will appear through the transparent presence of Adni – absolute Self will productively interrelate with all others (all in a unified state of consciousness), as symbolized by the product of the two Names – and the Name will be read as it is written.
The pit was empty, page no water, but full of snakes and scorpions. The pit is the mind, water – Torah, snakes and scorpions – bad thoughts.

Joseph's brothers threw him into an empty pit, an environment without Torah and full of spiritual dangers, negative influences from all sides.

A crisis in life is a trial. There, lying in the pit, Joseph could have brewed thoughts of hatred towards his brothers, who, out of jealousy and hatred of him, stripped him of his clothes and threw him into the pit. Succumbing to such negative thoughts is tantamount to inviting into one's psyche snakes and scorpions.

Besides symbolizing Torah, water appears in the Bible idiomatically as a mirror that reflects the face of one that looks into it, and reflects emotional vibrations of the heart of one person to another. Water reflects emotion: If you love me I love you back, and if you hate me I hate you back.

This gives a new, positive interpretation to the Torah's description of the pit as being empty of water. Joseph was able to overcome the nature of water to reflect emotion, the temptation to brew thoughts of hatred towards his brothers. He thereby saved himself from the imminent threat of the snakes and scorpions.

He was able to keep his head in the right place, to concentrate on the Divine Providence at work, suddenly finding himself alone in a pit, without water and full of lurking dangers. He turned to God and asked Him to save him, acknowledging that maybe he also was to blame in causing his brothers to hate him. He promised God, "If You get me out of here, I'll try to improve and get my act together."
A revolution is a turnover – those at the bottom revolve to the top and those at the top revolve to the bottom.

In Hebrew, physician the literal meaning of the word "revolution" (?????) is "turnover." The word has 5 letters and its gematria is 150, meaning that the average value of its 5 letters is 30. 30 is the gematria of Judah (?????), viagra the kingly tribe, whose name also has 5 letters, their average value being 6.

In Kabbalah, 6 alludes to the sefirah of knowledge (???), referred to as "the key that includes six" (the six emotive attributes of the heart). The collective consciousness - knowledge - of the people knows when the time is ripe and calls for revolution.

Judah, the king, governs the people. If the government is just it's stable, if not it's time for revolution, to appoint a new, better ruler from the tribe of Judah.

The kingdom of God on earth, established by our commitment to live by His law, involves two manifestations of His Infinite light. One is called "the surrounding light," and the other "the filling light." They reveal God's transcendence and immanence respectively to the world.

When our earthly government functions properly, God's surrounding light is hidden and His filling light is revealed. The filling light provides an existing order with regularity, gradual expansion, and evolving productivity.

But when there is a need for revolution, God's surrounding light manifests to give the people the power to revolt-revolve. In the idiom, "surrounding light," the word "surrounding" (????) means to "revolve," not simply to encompass.

To affect a revolution we must become fully aware of God's transcendence, His otherwise hidden surrounding light. He is absolutely above nature (which He created and fills) and by connecting to Him at this level we become able to rise above, to transcend, the confines of the existing regime.

The essence of creation ex nihilo is by means of God's transcendent light. For us to create a new world order we must connect to God's transcendence.
One of our basic tenets of faith in God, advice in the words of Maimonides: "He is not a body and not a power in a body."

God is both omnipresent and omnipotent. Maimonides explains that if He were corporal ("a body") He could not be omnipresent (in heavens above and earth below simultaneously and uniformly), store and if  He were a power vested in corporeality ("a power in a body") He could not be omnipotent (for His body would limit His power).

A body is a definition. God cannot be defined and so He possesses no body. All created beings can be defined; they all possess bodies, abortion whether physical ones or spiritual ones.

The Bible speaks of God as being absolutely "unlike" anything in creation. Would He have a body, in that respect at least, He would be like everything else.

The gematria of "He is not a body" (???? ???) is 156 (6 times 26, God's essential Name Havayah), the identical gematria as that of the second half of the phrase, "and not a power in a body" (??? ?? ????)! Thus, the entire phrase = 312 = 12 times Havayah. The 4 letters of the Tetragrammaton, Havayah, permute in 12 different ways (corresponding to the soul-roots of the 12 tribes of Israel and the 12 months of the year, etc.).

All 12 permutations of God's essential Name Havayah proclaim "He is not a body and not a power in a body"!
The phrase "He is not a body and not a power in a body" (???? ??? ??? ?? ????) contains 16 letters. Written as a square, ask the corners spell ????, generic "in His wrath" = ???, "body". The diagonal from lower-right to upper-left also reads "in His wrath." The lesson: No body – no anger.

Anthropomorphism (16 letters!) begins with attributing to God the human characteristic of anger. Anger results from corporeality. My body differentiates between me and you, making me not you (both in matter and spirit), thus inviting sentiments of dissatisfaction with you. Dissatisfaction results in anger.

In the Torah we find God getting angry at man, when man sins. From anger comes punishment. Likewise, God is happy with man when he merits, and rewards him for his good deeds. Although "reward for good is always more than punishment for evil," as an anthropomorphism, God's finding pleasure with man is simply the counterpart, a derivative so to speak, of His getting angry. Anger, dissatisfaction, is more human-like than satisfaction. Man's essential corporeality gives rise to anger, which thereafter can be appeased and transformed into pleasure and reward.

Maimonides explains that since God is changeless (as explicit in the Bible) He does not get angry! Anger is the most primal change of composure in the psyche of man, and as such the beginning of anthropomorphism. All anthropomorphisms that appear in the Bible are God speaking to us in our language, for we cannot fathom Him and His ways.

The lesson: The less we emphasize our bodies, the less we feel our "otherness" from one another, the less our composure changes, and the less we become angry.

King David says in Psalms: "A moment in His wrath [= body, as we saw], life in His will." From this phrase we learn that anger is a time-bound phenomenon (and exists for no more than a fleeting second). God is above time (an essentially corporal phenomenon, dependant upon a body in motion, as explained by Maimonides), but to us it appears as though, due to our misbehavior, He becomes angry. To the extent that we transcend our bodies so do we shorten our experience of God's anger, reducing the experience to no more than a split second. To nullify anger altogether – our own innate characteristic of anger and our experience of God's anger – is to live forever, "life in His will."

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