Sunday, October 23, 2016
“The fig tree has ripened her green figs, and the sweet smelling vines have given forth fragrance. Arise up to yourself My love, My beautiful, and go to yourself.” (Song of Songs 2:13)
God reiterates His invitation to partake in the blessings and goodness of love's ways and attributes (the ripened figs and the sweet fragrance of vines) as the leading expressions in the realm of His final redemption. Again, He asks us to rise up ourselves in His love, by returning to our essence and true identity.
“My dove [is] in clefts of the rock, in the covert [hiding place] of the step [ascent]. Show Me your countenance, make Me hear your voice. For your voice is sweet, and your countenance beautiful.” (2:14)
God calls once more His redeemed Israel a dove, whose voice heralds the ways and means of the Messianic era. This new consciousness dwells hidden in the rock that represents God's presence in the world and is also the Temple of Jerusalem, for this place symbolizes the connection and bonding of God's love and Israel's love. This is the covert of the step as the place of ascent, where our highest level of consciousness rises up to God.
In this lofty level God's love is fully revealed to His beloved Israel. There God also wants to see her countenance that reveals the goodness of her traits and qualities He commands her to be, to have and manifest to humankind in the material world.
As we have mentioned often, goodness is the bond Israel shares with God, and is also her voice. Thus God desires to hear Israel's voice and see her good deeds as her countenance, for these are for Him sweet and beautiful.
“The foxes have seized us, the little foxes that destroy the vineyards, and [including] our sprouting vineyards.” (12:15)
In order to consummate His union with Israel, as the eternal covenant He established, she has to fulfill her purpose and mission in the world, to make goodness prevail in all facets and expressions of life.
This task implies the removal of negative and destructive traits and trends as the outcome of ego's fantasies and illusions. These are the foxes and little foxes that destroy the vineyards. The latter are an allegory for the nations as the basic human emotions, passions and instincts.
The negative tendencies and lower desires and instincts become destructive when they are not guided and directed to a positive, constructive and productive purpose.
God asks Israel to remove these negative traits and tendencies from her own consciousness, for Israel's qualities as God's vineyards are in bloom. These are love's ways and attributes God wants in order to make goodness prevail in human consciousness.
Everything we learn must be grasped within the boundaries of love's ethical frame, for our purpose and mission in the material world is to make goodness prevail. Thus we understand that avoiding negative thoughts and actions (known as sins and transgressions) is an act of love to ourselves, to others and to our surroundings.
We truly love ourselves and others when we avoid transgressing against each other. When we sin, we sin against goodness and the love from which it comes. Thus we become aware that when we choose to live by negative traits triggered by ego's fantasies and illusions we reject the goodness of love as the essence and foundation of our identity.
The connection between God and His creation is evident and tangible by the existence of life in the material world. When we say that God's love creates and sustains life, thus we know His presence in and around us. We experience this connection in a special way in human life through the soul as an extension of God's spirit.
Monday, October 17, 2016
“The blossoms have appeared in the land, the time of singing has come, and the voice of the turtle dove is heard in our land.” (2:12)
God tells us that once we choose goodness, our harvest is also goodness. This is a fundamental principle for the final redemption and the Messianic era, for only positive traits and trends will motivate and lead our thoughts, emotions, feelings, passions and instincts.
Goodness is founded not only on common sense and empirical knowledge (experience), but primordially on principles, values, ways, attributes, ground rules and guidelines. In such foundations we are supposed to approach our moment to moment reality. The elements of this foundations must be learned from an early age, for these are the core of the goodness we want to have abundantly in life since its beginnings.
We learn them from the Torah and God's ways and attributes as our connection with Him. Thus we realize that goodness must precede wisdom, as we mentioned above, when we said that true love does not exist without wisdom and true wisdom does not exist without love. This is “the voice of the turtle dove” that has been heard, and still is heard in our land.
This verse reminds us of king David's words on the same theme.
“The land shall yield her produce; and God, our God, shall bless us. God shall bless us, and all the ends of the land shall be in awe of Him!” (Psalms 67:6-7)
“The blossoms have appeared in the land” also point out to another prophetic admonition.
“Redeemers ascended to mount Zion to judge mount of Esau, and to the Lord has been the kingdom.” (Obadiah 1:21)
The redeemers in reference to renewed and empowered positive traits and trends that will lead all levels and expressions of consciousness, by correcting, rectifying and redirecting the negative traits and trends represented by the “mount of Esau”.
Thus we understand that Zion (Jerusalem and its Temple) is the place of the permanent awareness of our connection with God's love. In Zion dwells the highest and loftiest traits and qualities we share with God's ways and attributes.
The prophetic message of Obadiah makes us aware that our redemption depends on letting the “redeemers” as love's ways and attributes rule and lead eternally every facet and expression of human life. The outcome of this is jubilation, joy and singing of the highest happiness we will have ever experienced: “the time of singing has come!”
Allegorically, “the voice of the turtle dove” represents the expression of the new consciousness we will have when evil will be removed from the face of the earth. Thus we understand the words of Maimonides.
“In that [Messianic] era, there will be neither famine or war, envy or competition for good will flow in abundance and all the delights will be freely available as dust. The occupation of the entire world will be solely to know God. Therefore, the Jews will be great sages and know the hidden matters, grasping the knowledge of their Creator according to the full extent of human potential, as Isaiah 11:9 states: 'The world will be filled with the knowledge of God as the waters cover the ocean bed'.”
(Laws of the kings and the wars 12:5)
Monday, October 10, 2016
“My Beloved has answered me and said to me, 'Arise up to yourself My love, My beautiful, and go to yourself'.” (2:10)
Israel realizes that God answers when she calls out to Him, and be as attached to Him as much as we want to be. He speaks to us through His ways, attributes and commandments, to elevate our consciousness to higher, lofty paths.
Hence He asks us to rise up to Him by arising (and go) to our true essence and identity which are the common bond with Him. “Rise up to yourself, My beloved, my fair, and go to yourself”, for in our going back to our true self we indeed return to Him.
This call to Israel is God's call for her redemption from the false self image out of ego's materialistic fantasies and illusions, and their negative traits and trends in consciousness. God has decreed Israel's redemption since the giving of His Torah. Then it's up to us to choose back and respond to His call.
“For lo, the winter has passed by, the rain has passed away, and is gone.” (2:11)
God reaffirms His redemption to Israel by telling her that the temporal nature of ego's fantasies and illusions along with their negative predicament are not permanently bound to our thoughts and actions. We can choose to end their permanence by breaking away from our additions, obsessions and attachments to them, and return to love's ways and attributes.
Opposite to what we may believe, there is nothingness (emptiness) in ego's fantasies and illusions, meaning that emptiness does not and can not transcend, for there is nothing to prevail from them. Thus we can see nothingness as darkness or as negative situations, or a state of mind that are factually temporary.
Ego's fantasies and illusions come from beliefs or feelings of lack. Thus we realize that lack is a state of not having, like nothingness. As long as we feed our materialistic fantasies and illusions, we are feeding the belief or feeling of lack.
“The righteous eats to satisfy his soul, but the stomach of the wicked always lack.” (Proverbs 13:25)
Once we assimilate this matter of fact, we begin to approach goodness as what is truly transcendent, and is opposite to lack and nothingness. Goodness as what truly is and has that transcends the material world, for it comes from the eternal goodness of the Creator.
Thus we assimilate that goodness is our fundamental essence and true identity, beyond the limitations of time and space.
We have to continuously love, cherish, embrace and protect goodness to permanently live and delight in its ways, attributes and blessings. As the primordial expression of love, goodness is our essence and the substance of what truly is and has.
“(So that) I give to those who love Me substance [lit. there is, it has] and fill their storehouses [with it].” (Ibid. 8:21)
Loving God means to love His goodness bestowed upon us to fulfill all our needs, in order to give meaning, purpose and direction to our intellect, mind, thoughts, feelings, emotions, passion and instinct (our storehouses), and their expressions in the material world.
“Be grateful to God, for He is good, for His loving kindness is for the world. (…) God's loving kindness fills the earth.” (Psalms 136:1, 33:5)
Thus we understand that God created darkness, evil and negativity not as choices but only as references for us to choose light, goodness, and what is positive for our lives.
God reminds us again His redemption since the moment He gave us the Torah. He does it many more times through His prophets, and again it's up to us to answer and begin the journey back to our true identity as our common bond with His ways and attributes.
Sunday, October 2, 2016
“I have ordered you, daughters of Jerusalem, by gazelles and by hinds of the field. Stir not up nor arouse the love until she pleases.” (2:7)
God speaks to the higher levels of consciousness (the daughters of Jerusalem) asking them not to force the conscious self (Israel) to love and manifest love in its ways and attributes as permanently as this must be, according to what our highest awareness requests from our intellect, mind, thoughts, emotions, feelings, passion and instinct.
God does not force His will on Israel or the nations, for He gave them free will. However, God commands all to be and do goodness, for it is the natural expression of love as a material manifestation of His love in all His creation. God's love bestows His goodness on all, and sustains them all.
Nevertheless, God adjures “by gazelles and hinds of the field”. The field represents life and the goodness it contains, represented by beautiful and delicate animals as positive traits and trends in human consciousness. These qualities are summoned by God also as witnesses of the choices we make in regards to either love's ways and attributes or ego's fantasies and illusions.
“The voice of my Beloved! Lo, He is coming, leaping on the mountains, skipping on the hills.” (2:8)
Israel answers also by comparing her Beloved to a deer “leaping on the mountains” (pleased with His ways) and “skipping on the hills” (happy with His attributes). Mountains and hills are higher places as higher levels of consciousness in life as the earth where we live. Those are the “places” where God reveals to us His ways and attributes, so we come up to them in order to dwell together with Him.
Israel hears the voice of her Beloved, not only as her husband and king but also as her redeemer. God's voice is His love fulfilling the promise to redeem Israel through His ways and attributes as the mountains in which He delights.
“My Beloved is like a deer, to a young one of the harts. Lo this, He is standing behind our wall, looking from the windows, peering through the lattices.” (2:9)
Israel continues referring to God's ways and attributes as the delicate and vibrant qualities of deer and harts in the fields of life. The first part of this verse belongs to the previous one. The next sentence refers to God's presence in the Temple of Jerusalem, that permanently watches over His people.
We have to complete the allegory of the deer, gazelles, hinds and harts as the liberating and redeeming ways and attributes of God's love. Thus we understand how God cares and watches over us.
These ways and attributes also include God's commandments as the means He provides for us to bond and connect with Him. This is anchored in our highest level of consciousness represented by the Temple of Jerusalem.
God's presence is not an abstract concept but a concrete principle manifest as ways and attributes that give meaning and purpose to human life in general, and to the Jewish people in particular.
The more we attune and connect with them, the more we experience God's presence in our lives. They also protect us from ego's fantasies and illusions, for these oppose and obstruct God's purpose and mission for us; as we will see in the upcoming verses.
Thus we understand “our wall”, because God and Israel share the same house where His love stands within, looking for us from its windows hoping we come soon to dwell permanently with Him.
Monday, September 26, 2016
“Sustain me with grape cakes, feed me with apples, for I am sick with love.” (2:5)
God's creation comes out of His love, and it is sustained by His love. In such awareness, Israel recognizes this fundamental principle, hence God's chosen constantly asks for His love as the source of her existence and sustenance.
The allegory of grape cakes and apples represents spiritual and material sustenance, for both are needed by Israel to fulfill its mission in the world. Israel asks God for these, out of her love for Him.
These are requests motivated by a profound and intense love. It's like she says, “Because I yearn deeply (passionately) for Your love, I ask You to love me by giving me the proper sustenance I need to be who You want me to love You (by doing what You want me to do in the material world)”.
“His left hand is under my head, and His right one embraces me.” (2:6)
This is one of the most beautiful verses in the Song of Songs. Beautiful as loving! Indeed it summarizes the relationship between God and Israel in all its dimensions!
In Jewish tradition, God's right arm represents loving kindness, and the left one His power to give order to loving kindness. Order, direction, and purpose as truth, for in God's goodness there is an order and a purpose aimed to make loving kindness prevail as the sustaining source of God's creation.
Order and purpose as God's truth are established in His Torah for Israel and the nations, and Israel leading in this order and purpose. In this context, God's left hand is the Torah that supports Israel's cognitive abilities, for the Torah is the foundation for Israel's reason to exist. It defines Israel's essence and identity in the material world. Thus we understand that God's left hand is under Israel's head.
The Torah is the material expression of God's will as His plan for His creation. We are alive by this will that is like the air we breathe. We learn about the spirit of God's will through Torah study, and will be able to fully grasp His ways and attributes as the spirit that sustains all that is. All that exists contains an essence with a purpose, even if our understanding does not fully assimilate this.
This essence include our own individual actions and creations, as part of the universal principle of cause and effect, set by the creating expression of God that contains ethical and moral imperatives by the fact that all actions have consequences.
Thus we are aware of the potentials to build and destroy, and adopt the moral imperative to create goodness to nurture life for the sake of goodness. Our works speak for what we are, and if done with the goodness of love's ways and attributes, we can rejoice for emulating God's ways and attributes.
We see God's right hand as His infinite loving kindness that embraces Israel with eternal love, for she is His chosen to fully reveal His loving kindness and truth in the world.
There are an unequivocal ethical content and a purpose in this verse, for love is not simply an emotion or passion between two lovers. The kind of love we see in this embracing image goes further beyond, because there is a purpose, an order and a destiny to be fulfilled, that follow God's will for the world. These are about making goodness reign, rule and prevail in all aspects, facets and dimensions of life.
God's regency is His will realized in the material world as we live it. Regency is the revealed will of God's goodness in His creation. Hence it is the reigning and ruling principle in His creation, as a “fact doing” that implies the establishment of a functioning order for a concrete decreed purpose or end.
In this sense, regency is a line or style of making things happen or being done, instead of a set of circumstances ruled by a “king”.
Regency as kinship contains and encompass ways and means that themselves are the purpose and the goal to be achieved. The revelation of the kingdom of God means that all He wants to be and to happen in the material world will be manifest in full.
This is the entire principle behind Israel's final redemption and the Messianic era, as announced by God through the prophets in our Jewish tradition. Regency integrates all potential expressions of goodness as the ways and means with which humankind will conduct in every aspect and dimension of life.
Monday, September 19, 2016
“As a rose among the thorns, so is My beloved among the daughters!” (2:2)
Here the daughters represent the nations as negative traits and trends in consciousness, that are thorns against our purpose and mission in life to express and make prevail positive traits and actions among humankind. We can realize a connection between flower and beauty, thorns and pain.
Our good actions reflect beauty (flower) as completion and plenitude. Negative traits and actions reflect pain (thorns) as separation and lack of goodness. Israel is referred here as the goodness that is loved by God.
“Like an apple [tree] among the trees of the forest, so is my Beloved among the sons. In His shade I delighted and sat down. And His fruit [is] sweet to my palate.” (2:3)
Israel responds to God comparing His love to a fruit tree among fruitless trees. This means that only from God's love the world and all His creation receive their sustenance.
We can't be sustained from which there's no power to give life or be able to sustain it. Fruitless trees are also compared to idols with no life or means of sustenance.
“Among the sons” can be understood in two ways. God's creations that can be considered sons (sun, moon, stars, earth, wind, rain, etc.), and the sons as the trees that don't bear fruit.
“And His fruit sweet to my palate”, for everything coming from God is sweet. Even the darkness that is bitter in our eyes and palate conceals the sweetness of its hidden light that also comes from His love.
“And I shall give you the treasures of darkness, and the hidden riches of sealed places, that you shall know that I am the Lord, who call you by your name, yea, the God of Israel.” (Isaiah 45:3)
We can also understand the fruit tree as the Torah, for God, Israel, the Sabbath and the Torah are one.
“He has brought me to the house of wine, and His banner upon me is love.” (Song of Songs 2:4)
The house of wine is an allegory for the Temple of Jerusalem, and the Torah's delights and pleasures are compared to wine. Thus we realize that being brought by God to His house is engaging in the delights and pleasures coming from His ways and attributes as the material expressions of His love.
Wine is also the result of a transformation process that culminates in the delight and pleasure for the ones who drink it. Likewise, through God's ways and attributes we transform our consciousness by separating ourselves from the negative traits and trends of ego's fantasies and illusions. The latter are the idols that have no life, do not give life, and do not sustain life.
One of the first steps towards this transformation process is humbleness, which is one of the many lessons learned by Israel her slavery in Egypt. Oppression teaches us to be humble after being forced to live in the worst imaginable conditions. Matzah was one of the prerequisites to leave Egypt, and our sages teach that it represents humility.
This must be a motivation to be and do goodness in opposition to the negative expressions derived from arrogance. The latter creates separation and divisiveness, while humbleness invites closeness and unity.
In this sense humbleness keeps us united with traits and qualities that integrate and harmonize all aspects and dimensions of consciousness, as the starting point to get us closer to each other for the greater purpose inherent to goodness.
We honor goodness when we avoid negativity. Avoiding negative reactions and situations keep us in the goodness we essentially are, as our true identity from which we came and from which we are sustained every moment.
As we become fully aware of God's hand in His entire creation, we assimilate that “His banner over me is love”. God's love is the cause, and love is also the purpose and ultimate effect in His creation, all included.
In the context of God's relationship with Israel, her coming to His house is to receive the transcending and infinite quality of His love. This encompasses the redeeming divine promise to Israel, with the kind of love that transcends time and space to enter in divine realities beyond human comprehension. Here referred to the Messianic era.
We recall God's “banner” in the blessing of the gathering of the exiles, and the last of the three priestly blessings in the central Jewish daily prayers. In them we realize that God's banner is actually God's love.
Tuesday, September 13, 2016
“A bundle of myrrh is My beloved to Me, lodging between My breasts. A cluster of henna is My beloved to Me, in the vineyards of Ein Gedi!” (1:13-14)
God responds in delight by again calling Israel His beloved as the offering itself that touches and kisses His heart (“between My breasts”). Israel's love ascending like a bundle of burnt myrrh, and kissing God's love. Myrrh, nard, henna and other spices burnt in the Temple represent traits and qualities in human consciousness directed by love's ways and attributes for the sake of God's ways and attributes.
Ein Gedi is presented here as a sacred place from where fine flowers and herbs provided sublime perfumes and fragrances, as well as a special soil for fruits, grapes and wines.
Lo, You are fair, my Beloved. Lo, You are beautiful, Your eyes are [like] doves! Lo, You are beautiful, my Beloved. Yea, pleasant. Yea, our couch is fresh. The beams of our house are [like] cedars, our rafters are [like] cypresses.” (1:15-17)
Beauty is the reflection of goodness. God's ways, attributes, and actions of goodness are indeed beautiful. Likewise, Israel's goodness is her beauty in the “eyes” (knowledge) of God. Hence she's His beloved. The beauty Israel praises in God's love also refers to His loving kindness, power, holiness and majesty, among His other exalted attributes that are certainly beautiful and faithful to His creation.
Dove's eyes gaze for her mate, and our sages highlight this metaphor as eyes of loyalty. This verse evokes the mutual loyalty and fidelity between those who share the same principles and values for the sake of their goodness. These constitute a common bond that is the foundation of the relationship between God and Israel.
The realization of this bond takes place in the Temple of Jerusalem's inner chamber, the “fresh couch” shared by the two spiritual lovers. Always flourishing and vigorous, always lively and vital, and strong as its foundation made of cedar (strength) and cypress (righteousness), standing strong, uplifted and high.
These two kind of trees represent traits and qualities of righteousness, rectitude and strength, as necessary foundations for our connection with the Creator. The Temple is sustained by these foundations. Our sages say that they also represent the wise and righteous among Israel, whose guidance is fundamental for the unity, harmony and peace among the people.
Our sages also say that when Israel agrees on a single plan (a harmonically unified and unifying expression of goodness as the purpose of God's creation, including our world) down to earth, God's great name is praised on high, as it is said, “And He shall be King in Yeshurun (Israel).” When is that? “when the heads of the nation [have] united the tribes of Israel.” (Deuteronomy 33:5).
This unity is achieved when the diverse qualities of Israel's goodness (the twelve tribes) live together in harmony, accepting each other, lifting and enhancing each other toward the higher purpose of serving God's plan.
This higher purpose is manifest as each tribe expresses its qualities in righteousness (one of the synonyms of yeshurun) to make goodness prevail, for goodness is inherently righteous. Thus God reigns in Israel's righteousness. The heads of the tribes represent the commanding and leading vital force of each quality, as the ability to encompass and integrate the creative potentials of their expressions.
As our sages pointed out, Israel's diversity must agree on a common purpose and destiny, which is God's plan for the material world. This common agreement is what invites God to dwell among (in) us. Together with Him, Israel fulfills her destiny to be God's partner in His plan. God's dwelling in us is the realized connection represented by Jerusalem and its Temple, as king David reminds us.
“(...) Jerusalem, Jerusalem, built as city [in which Israel is] assembled together. For there the tribes went up, the tribes of God; as a testimony for Israel to thank the name of God.” (Psalms 122:2-4)
“I am a rose of the sharon [a large, sandy field], a lily [lit. a rose bud] of the valleys!” (Song of Songs 2:1)
The metaphors invite diverse interpretations. If the translations suggest two kinds of flowers, these may imply two traits or qualities. A sandy field (sharon) and a valley are also different landscapes. In a simple meaning, we may say that Israel has a two-fold quality. She can dwell in diverse places and circumstances, and say, “I am a rose as well as a lily, I dwell in a sandy field as well as in a valley. Still, I am a flower. I don't lose my essential identity as a flower.” These qualities are not necessarily opposite but complementary.
Likewise, they also mean that Israel has her spiritual identity as a rose, and her material expression as a lily. Both beautiful and delicate as the goodness of love's ways and attributes. No matter where she dwells, her beauty remains in the appearance she shows.
The verse is a statement of identity. Israel poetically introduces herself as a flower with the meanings this implies.
From the Book's Foreword
Let's reexamine our ancestral memory, intellect, feelings, emotions and passions. Let's wake them up to our true Essence. Let us engage in the delightful awareness of Love as the Essence of G-d. The way this book is written is to reaffirm and reiterate its purpose, so it presents its message and content in a recurrent way. This is exactly its purpose, to restate the same Truth originally proclaimed by our Holy Scriptures, Prophets and Sages. Our purpose is to firmly enthrone G-d's Love in all dimensions of our consciousness, and by doing it we will fulfill His Promise that He may dwell with us on Earth forever. Let's discover together the hidden message of our ancient Scriptures and Sages. In that journey, let's realize Love as our Divine Essence, what we call in this book the revealed Light of Redemption in the Messianic era.