The following will likely not be understood by those who have not had at least some instruction in the Causal Chain…
“Seven things were created before the world, viz., The Torah, repentance, the Garden of Eden, Gehenna, the Throne of Glory, the Temple, and the name of the Messiah. The Torah, for it is written, The Lord possessed me [sc. the Torah] in the beginning of his way, before his works of old.6 Repentance, for it is written, Before the mountains were brought forth, or ever thou hadst formed the earth and the world … Thou turnest man to destruction, and sayest, Repent, ye sons of men.7 The Garden of Eden, as it is written, And the Lord God planted a garden in Eden from aforetime.8 Gehenna, as it is written, For Tophet9 is ordained of old.10 The Throne of Glory, as it is written, Thy Throne is established from of old.11 The Temple, as it is written, A glorious high throne from the beginning is the place of our sanctuary.12 The name of the Messiah, as it is written, His name [sc. of Messiah] shall endure for ever, and [has existed] before the sun!13 — But Moses said thus: If a mouth has already been created for it [sc. Gehenna], ’tis well; if not, let the Lord create one. But is it not written, There is no new thing under the sun?14 — He said thus: If the mouth is not near to this spot, let it draw near.” – Babylonian Talmud section Nedarim 39b
Preexistence of Mosiach:
Biblical passages: Micah v. 1 (A. V. 2), speaking of Mosiach, states that his “goings forth have been from of old, from everlasting”; Dan. vii. 13 states “one like the Son of man,” who “came with the clouds of heaven, and came to the Ancient of days.” In the Messianic similitudes of Enoch (xxxvii.-lxxi.) three preexistences are referenced: “The Messiah was chosen of God before the creation of the world, and he shall be before Him to eternity” (xlviii. 6). Before the sun and the signs of the zodiac were created, or ever the stars of heaven were formed his name was uttered in the presence of the Lord of Spirits (i.e. God; xlviii. 3). The Messiah was hidden and preserved by God (lxii. 6-7, xlvi. 1-3). See also II Esdras (about 90 C.E.), where he has been preserved and hidden by God “a great season”; nor shall mankind see him save at the hour of his appointed day (xii. 32; xiii. 26, 52; xiv. 9), although no mention is made of the antemundane existence either of his person or of his name (comp. Syriac Apoc. Baruch, xxix. 3).
Of the seven things fashioned before the creation of the world, the last was the name of the Messiah (comp. Ps. lxxii. 17; Pes. 54a; Tan., Naso, ed. Buber, No. 19; and parallels); and the Targum regards the preexistence of the Messiah’s name as implied in Micah v. 1 (A. V. 2), Zech. iv. 7, and Ps. lxxii. 17.
The “Spirit of God” which “moved upon the face of the waters” (Gen. i. 2) is the spirit of the Messiah (Gen. R. viii. 1; comp. Pesiḳ. R. 152b, which reads as follows, alluding to Isa. xi. 2: “The Messiah was born [created] when the world was made, although his existence had been contemplated before the Creation”). Referring to Ps. xxxvi. 10 and Gen. i. 4, Pesiḳta Rabba declares (161b): “God beheld the Messiah and his deeds before the Creation, but He hid him and his generation under His throne of glory.” Seeing him, Satan said, “That is the Messiah who will dethrone me.” God said to the Messiah, “Ephraim, anointed of My righteousness, thou hast taken upon thee the sufferings of the six days of Creation” (162a; comp. Yalḳ., Isa. 499). The preexistence of the Messiah in heaven and his high station there are often mentioned. Akiba interprets Dan. vii. 9 as referring to two heavenly thrones—the one occupied by God and the other by the Messiah (Ḥag. 14a; comp. Enoch, lv. 4, lxix. 29), with whom God converses (Pes. 118b; Suk. 52a).
– see Jewish Encyclopedia: http://www.jewishencyclopedia.com/articles/12339-preexistence
Having established the preexistence of Mosiach… we shall relate the Soul of Mosiach to the Infinite Worlds, the Olahm H’Malbush, the Pit of Vipers, and the Qav h’Aur.
The Infinite Worlds precede Atzilut and consist of the Unknowable Essence wherein the Divinity is so hidden It is not really even aware of Its own existence. So, the Unknowable Essence, is completely hidden and can only be contacted through unrestricted Joy. Thus the Highest of the High Levels are called Crowns of Rejoicing. Then proceed the Great Unities. In the first Unity, the Divinity is aware of Its Self alone. In the Second Unity there are two Great Lights. The First Light is an extension or lower Octave of the Self-Recognition of the Divinity. It is called “The Light that shines unto Itself”. But since the Self-Awareness of the Divinity carries the Potential for the other Realms and Beings, the Awareness of the Potential is called “The Light that shines unto an Other”.
The Light that shines unto Itself carries no thought of Creation. It seeks the Highest Pre-Creative Unity and Unknowable Essence. It is thus the Source of the “Thoughtless Light”. The recognition of the Potential to Extend, Sequence, Emit, Create, Form, and Make or The Light that shines unto an Other, holds in potentia the Other Realms and is the Source of the “Thoughtsome Light,” or the “Will to Create”.
The Third Unity is called The Primordial, and is the Potentiality just prior to the Sequencing, Ordering, and Measuring of the Jumbled Mass of Letters which are the Potential Thought Components of the Other Realms.
From this Potential to Sequence, Order, Measure, and Arrange the Jumbled Mass or Golem of Primordial Letters into the Creative Fiat extends the World of the Garment or Olahm h’Malbush.
In the World of the Garment the Aleph-Bet is bent back upon Itself by an arrangement extending from the Ineffable Name and its various “Spellings” or “Miluim” of 72, 63, 45, and 52. The “Countings” or “Sefirot” are also evident in the World of the Garment as “Numerations” are part of the Potential to Order, Measure, and Sequence the Letters into the Names, and Word-Roots. This Potential running Name of G_d is the Torah. Thus the Potential for Divine Thought as a Jumbled Golem of Un-Ordered Letters is likewise the Torah in potentia. Since only when Letters are sequenced into the Great Name and on to Its variant spellings and the letters forming the “Roots of Words” can the Worlds be spoken into being. So, the Torah is the running Name of Divinity.
From these Higher Levels and the Primordial World, Qadmon, a Line (Qav) extends into the Vacuum wherein the Unknowable Essence and Pre-Existent Unities have withdrawn their Light to make a “Space” for the Other Realms. This Space is a single Point and only has a trace or remnant (Reshimu) of the Great Light for if the Infinite Potential filled the Space naught could be Emanated or Created as it would be subsumed back into the Pre-Creative Unity. The only thing that connects this Space to the Great and Infinite Lights of Pure Potential is the Light carried through the Qav or Line and the Residua left by their retraction. The Will or RTzVN is also a Channel or Pipe TzNVR through which this Light can travel and therefore the words for Will and Channel are rearrangements (Temurah) of the same Letters.
As the Line extends it forms Circular Configurations and Measures the Space and these are the Circular Sefirot of Adam Qadmon. It likewise measures out Linear Configurations and these are the Linear Sefirot of Adam Qadmon. A complete Tree consists of both Lines and Circles but all are products of the extension of the Line of Light (Qav h’Aur) or Line of Measure (Qav h’Middot).
But as the Line halts in the Centre of the Spherical Space (Tehiru), it can be observed that in the Spherical arrangement only the upper half receives Light.
The bottom half of the Tehiru, is called the Serpent’s Pit, and is ruled by the Great Dragons. There are Lesser Dragons to the Left and Right mimicking the Strength and Mercy of Holiness. In the centre, when the two Lesser Dragons combine they become Pharoah, the Great Dragon “who liest in the midst of the waters.” These waters are the Nine Rivers of the “Other Side” of the Zohar wherein dwell Nine Lesser Dragons including the Right and Left which form the Great Dragon, Pharoah.
Mosiach is the Line connecting the Darkness to the Great Pre-Existent Light, and the Soul of Mosiach is pummeled in the Pit of Vipers by the Evil Serpents until the Time when he victoriously defeats the Great Dragon by “tearing” (Pha’ra) the prepuce from Pharoah (play on words here) and becoming the Holy Dragon and the New Pharoah.
The Line is pre-existent as it is the Name and Root of the Soul of Mosiach, and therein exists in potentia to sequence the Letters into the Names and Words of the Fiat LVX. Yet it also carries the potential for unbridled Joy (unbridled by negative precepts) in the Unknowable Essence, and it connects Darkness to Light. It is also the Central Pillar of the Tree of Life, .e. between negative and positive, i.e. between permitted and forbidden. While the Torah of the Created Realms (Torah d’Briah) relates to both positive and negative precepts the Torah of Emanation (Torah d’Atzilut), which preceded it consists of the running Name of G_d, and has only positive precepts. The Soul of Mosiach connects to both Torahs and also to both the Great Pre-Creative Lights.
The Nefesh mimics the Higher surrounding Lights via its shape because the Circular Sefirot are Nefesh. The Surrounding Lights alone have direct and constant contact with the Primordial Lights which surround the Point or Space. The Line extends and retracts depending upon the choice to engage in positive or negative actions. The Nefesh under the influence of the Torah d’Atzilut can spontaneously connect to the Surrounding Lights and though this may appear destructive, below, it can via the mechanism of unbridled Joy reach unto the Crowns of rejoicing. The Linear Lights are Ruach, and involve the choice to engage or not engage. But the Qav, connects all Levels. Since the Qav connects all Levels by the Light moving through the Channel (TzNVR) it carries the Will (RTzVN). So, the Soul of Mosiach, is the key to the Transgressive Mysteries and the bridge between the Restrictive Torah d’Briah and the Permissive Torah d’Atzilut.
Leave a Response »