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.
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.
Sunday, September 4, 2016
“To My joyous one (lit. mare) in chariots of Pharaoh, I have compared you, My beloved.” (1:9)
Mare, a female horse, represents a particular sensual trend as a driving passionate (bodily urgency to express and emotion), fully vibrant and moving force, motivated by love's ways and attributes.
In this context God's love calls Israel's love as a feminine ruling principle for the material world. Thus we understand God addressing Israel as His feminine companion whose loving expression in human consciousness corresponds to the material manifestation of God's love.
This is the ruling principle in God's material creation, known in Jewish mysticism as malchut (kinship), the reigning and sovereign divine rule. Hence Israel's love is God's love manifest in the world.
This mare as the vital driving force charged with fertile, life creating energy, pulls Pharaoh's chariot. The latter represents ego's choice of direction or purpose in life.
This verse makes us aware of the creative and constructive power of love God infused in Israel to become the chosen people to make the world ruled by the goodness of love's ways and attributes.
Rashi says that the expression “I have compared (you)” actually means “I have demonstrated”, in reference to confirming Israel as God's beloved and the chosen to fully reveal His love in the material world.
“Beautiful have been your cheeks with garlands, your neck with chains. Garlands of gold we do make for you, with studs of silver!” (1:10-11)
The face is the most identifying image of the human body, for it reflects one's identity. Israel's countenance is adorned with jewels as admirable traits and means to convey God's ways and attributes, and fulfill her mission in the world.
God bestowed in Israel additional qualities that enhance and highlight her character and expression. The neck holds the head, and God also blesses Israel by beautifying the foundation (neck) and principles (chains) that support her spiritual and material identity.
These verses also refer to the Temple of Jerusalem as an essential part of Israel's identity, for it represents her permanent bond and connection with the Creator.
The second verse in first person plural speaks about Israel's future after God's promised final redemption for her. All the expressions of goodness He has stored for the Messianic era speak to Israel as the inheritor of such goodness. God speaks in plural, for He is the source of goodness, and He joins His blessings to grant them to Israel.
“While the King [is] reclined [by His table], my nard has given its fragrance.” (1:12)
After God beautifies and recognizes Israel as a truthful servant and messenger of His glory and will, she responds by elevating to Him in sacred offering the fruits of the goodness He has bestowed on her. Israel's offerings in the Temple of Jerusalem are full of the same goodness God commanded her to manifest in the world.
Israel gives testimony of her service for humankind before the Creator “reclined” by the ark of the covenant in the inner chamber of the Temple. There He “smells” the fragrance of her nard, that was considered one of the ingredients for the incense at the Temple. The burnt nard's petals represent the emotional and passionate intensity of Israel's love for God.
In the offerings Israel elevates to God in the Temple, there are several expressions of her love for Him. These include the ones to express regret for sins and transgressions, and the ones to express thanksgiving and peace as encompassing qualities to celebrate Israel's bond with God.
Sunday, August 28, 2016
“Fear me not because I am dark, because the sun has tanned me. The sons of my mother were angry with me, they made me keeper of the vineyards. [Because] My vineyard, my own, I have not kept.” (1:6)
Israel speaks to the foundations (the “sons of her mother”) of her true essence and identity as to what she must return, for darkness is not part of her.
Here we understand that the negative choices of ego's fantasies and illusions (including addictions, attachments, and obsessions) are temporary. These ultimately are necessary experiences in order to make us appreciate and value goodness as the transcending essence of Israel's identity.
Thus Israel, as the conscious self, speaks to her own transcending positive qualities as also scions of her mother. Here the mother is Jerusalem, the connecting point with God, from where Israel came to fulfill His will for the material world. Hence the sons of her mother, her brothers, represent ways and means to return to the Creator and bond permanently with Him.
This interpretation is similar to the opinion of the Yeffe Kol (a commentary on the Song of Songs by Rav Shmuel Yeffe Ashzenazi, b. in the XVI century), referring to the “sons of my mother” as Israel's prophets who urged her to return to God's ways in order to avoid exile and destruction.
In this view, our prophets also represent the highest awareness of the Jewish identity, as well as the positive guiding and directing principles in consciousness that maintain and safeguard our permanent connection with God. The latter reproach Israel by being angry (lit. “incensed”) with her for her negative choices and actions that took her into the darkness of exile among the nations. These as the playing fields of ego's fantasies and illusions.
“Tell me, You whom my soul loved, where do You delight [graze], where You rest [Your flock] down at noon. For why should I be as one veiled by the flocks of Your companions?” (1:7)
Israel asks God's love in her desire to return to His ways and attributes as the flock that He grazes. The first sentence suggests that the soul is the link to God. The past tense (“my soul loved”) indicates separation and yearning to love Him properly again. This proper way is about living by God's ways and attributes.
There is also a field where the grazing of the flock takes place, and it is God's place. In the awareness of His oneness, we realize that the Sabbath is God's place where He delights, and also the time of Israel's final redemption. The eternal place of rest in the total awareness of God's love.
“If you know not, [you] fair among women, get you forth by the traces of the flock and feed your goat kids by the shepherds' dwellings!” (1:8)
God answers Israel that following His flocks (His ways and attributes) is what needs to be done, and “feed” (inspire) our actions (goat's kids) as well as our children, sons and daughters, with the principles, values and guidelines (“shepherd tents”, “shepherds” and “tents”). Footsteps (“traces”) as the effects of our actions by the direction these take.
Thus we assimilate that wisdom, as the source from which intellect expresses itself, is also the source of the genuine expressions of love. Hence wisdom and love belong to each other, and are part of each other. There is no true love without wisdom, and there is no true wisdom without love.
In this context, love is a pure and untainted expression of wisdom, and its ways and attributes are conceived by the righteousness inherent to wisdom.
Wisdom implies an ethical conception and expression of love. This wisdom is acquired by a deep insight and discernment from intellect, and makes us understand God's love, and getting us close to Him.
Thus we understand that pure intellect is the expression of the soul in human consciousness. Thus we also understand that the soul is our permanent connection with God.
Monday, August 22, 2016
After a fourteen month hiatus, we return with our commentaries on the Hebrew Scriptures with a Chassidic view on the Song of Songs by king Solomon. It's most relevant to remark that this is a poem full of metaphors and allegories with multidimensional meanings and messages.
However, its main purpose is to awaken Israel's love to God's love as one love destined to rule and make its goodness prevail in the material world. Thus we understand that its central message is for us to return to the goodness of love's ways and attributes as our essence and true identity, and common bond with the Creator of all.
We hope our commentary on the Song of Songs inspires all our readers get closer to their own love to reach out to God's love, and create a place in themselves for Him to dwell in the material world. Enjoy the ride!
“The song of songs, that is Solomon's (the One whose peace belongs)” (Song of Songs 1:1)
This introduction says it all, for it states that indeed is God's song to praise His bond, connection and relationship with Israel. The One whose peace belongs, for peace is completion as the result of the bonding of our love and God's love. We also understand this completion as the purpose of God's promised final redemption for Israel.
In this premise we engage all levels of consciousness to assimilate the meanings of this song from its allegories and metaphors. We approach this poem simultaneously with our intellect, discernment, thought, emotion, feeling, passion and instinct, for it must be fully assimilated with all our heart, all our soul, and all our might.
It is thus for there is no other way to love our Creator. This poem is a love song in which we celebrate God's love for Israel, and Israel's love for God.
“Let Him kiss me with kisses of His mouth, for better are Your loves than wine.” (1:2)
Kissing denotes not only closeness but intimacy. There is an apparent redundancy in the first part of the verse. Although kissing is done with the mouth, Israel asks more than one of God's kisses. This request suggests some kind of multiplicity that also implies multidimensional and transcending qualities inherent only to God.
God's love is unfathomable as God Himself. Israel is aware of this, hence she asks God more than a singular or particular aspect of His love. Not just His kisses of loving kindness, or just His kisses of compassion, or just His kisses of truth, or just His kisses of forgiveness, or just His kisses of righteousness, among His ways and attributes. Israel's yearning for God's love embraces His eternal, infinite and transcending essence.
In the second sentence of the verse, Israel speaks about her God to the idolatrous nations, pointing out to them Who her God is and why she loves Him. Israel desires Him as the unfathomable Creator and Master of endless worlds and dimensions.
“He does great unfathomable works, and endless marvelous things.” (Job 9:10).
The God of Israel is not limited to just providing material needs, for His power is all encompassing beyond human comprehension or understanding.
After this defining statement of Israel about her God, she turns to Him and utters her deepest desire to bond with Him in all dimensions of His love and power.
“For fragrance Your oils are good. Oil poured out [is] Your name, therefore maidens [servers] love You!” (Song of Songs 1:3)
Our sages relate oil to several traits or qualities. Oil is fuel for fire in order to light up and dissipate darkness. Israel is usually compared to oil, while the nations are compared to water. Fire can't come out of water, but it does out of oil.
The anointment of the Jewish high priests and kings was made with olive oil. This anointment ritually represents the enlightenment of consciousness necessary to execute God's will for Israel, and from Israel to the world.
In this context, God's oils are enlightening traits and qualities with a divine purpose in human life and the material world. The verse suggests not only oil texture but also fragrance or scents, referred as qualities of goodness.
So far we have allegories related to kisses, wine, oils and fragrance. All these not only inherently good coming from God's love, but to serve a purpose in human consciousness in order to expand this goodness into the world.
In this verse “maidens” represent aspects and levels of consciousness at the service of a higher purpose in life. These are good traits and positive trends that identify themselves with the goodness of God's ways and attributes.
“Draw me after You [and we will] run together. The King has brought me into His chambers, we do joy and rejoice in You. We mention Your loves [which are better] than wine. Uprightly they love You!” (1:4)
This verse makes reference to the Divine final redemption of Israel and humankind. We have mentioned often in our commentaries on the Messianic Consciousness in Jewish Prophecy in this blog, that the final redemption begins with Israel and is led by Israel for the benefit of the nations.
Israel asks God to be drawn to Him in allusion to the dawn of the Messianic era. The final redemption comes by God's will in the time and circumstances He considers proper. As God initiates the process, Israel is first drawn to Him in order to haste together the final redemption.
This process begins with the complete consummation of God and Israel's covenant, allegorically referred as the marriage of husband and wife. The fulfillment and completion of this covenant takes place in the Temple of Jerusalem, where God and Israel are united spiritually.
In this culmination Israel later rejoices in God along with the nations into the final redemption. Together all will rejoice in the delights (the “wine”) of God's love. The nations finally will truly love God through righteousness and positive traits and trends, away from their current negative and destructive ways.
“Dark I am and beautiful, daughters of Jerusalem; as tents of Kedar, as curtains of Solomon.” (1:5)
The “daughters of Jerusalem” are wrongfully interpreted as the nations, for they indeed represent positive traits and trends that sprout from the highest level of consciousness (Jerusalem) where we achieve our permanent connection with God's love.
If the nations represent negative traits and trends in consciousness, they have no relation with Jerusalem as the connecting point between God and our highest awareness of Him. Jerusalem, by definition, is the sacred point where only good expressions (“daughters”) come out of God's love.
In this context, Israel as the “conscious self” in the Jewish identity, admits her “darkness” to the daughters of Jerusalem as her own positive traits. This darkness is the effect of Israel's negative choices throughout her history. At the same time, she promises to rectify her transgressions and return to her true essence and identity which possess the keys to her own redemption.
She comes from living in the tents of Kedar (negative traits and trends) to dwell in the holy of hollies, the inner chamber of the Temple of Jerusalem, referred as the hanging curtains of the place of the One whose peace belongs.
Israel concedes that instead of dwelling in the light and love of God's ways and attributes, she has been sullied as those who live in the darkness of lower levels and negative traits in consciousness, triggered by ego's materialistic fantasies and illusions.
Sunday, June 28, 2015
“And I, [know] their works and their thoughts, I come to gather all the nations and tongues. And they have come and seen My glory. And I have set among them a sign, and have sent out of them those escaping unto the nations (Tarshish, Pul, and Lud, drawing bow, Tubal and Javan, the isles that are far off) who have not heard My fame nor seen My glory. And they have declared My honor among nations.” (66:18-19)
The Creator will reveal His power also among the nations that never believed in Him as the God of Israel. They all will declare that He indeed had announced His Redemption before He revealed it to His Prophets.
“And they have brought all your brethren out of all the nations, a present to the Lord. On horses and on chariot, and on litters and on mules, and on camels unto My holy mountain Jerusalem, said the Lord. As the sons of Israel bring the present in a clean vessel into the house of the Lord.” (66:20)
This verse is a clear reference to the in-gathering of the Jewish exiles. After the final confrontation of the nations against Israel, God's revealed Presence will make the nations recognize Israel's mission in the world as defined in the Torah, and reiterated by the Jewish Prophets. Thus the nations will bring the remnants of the Jews as a present to God.
Once all the Jews gather in their land, they will bring their offerings to the Temple of Jerusalem, the holy mountain of God's house. These offerings will be presented in the clean vessel of the new consciousness He will give us.
“And also of them I take for priests, for Levites, said the Lord. For, as the new heavens and the new earth that I am making are standing before Me, an affirmation of the Lord, so remain does your seed and your name.” (66:21-22)
God will reestablish the daily offerings in the Temple of Jerusalem through the Levites and priests as of before. New offerings by the new consciousness under new heavens and in a new earth before the Creator. Again, He reaffirms it, along with His promise to make Israel His eternal nation endlessly from generation to generation.
“And it has been from month to month, and from Sabbath to Sabbath, come do all flesh to bow themselves before Me, said the Lord.” (66:23)
The Sabbath is also reaffirmed as the time and space of uniting with our God, and as the eternal bond between He and Israel.
“And they have gone forth, and looked on the carcasses of the men who are transgressing against Me. For their worm dies not, and their fire is not quenched. And they have been an abhorrence to all flesh!” (66:24)
Humankind will see the remains of men and nations as the negative traits and trends that oppose and transgress against the goodness God's Love wants to make prevail in His Creation. They will be removed from human consciousness, and such removal will be permanent and a non-dying worm, and as fire that is never extinguished.
They will be alien as an abhorrence to all flesh, for only goodness will prevail as the promised destiny God decreed for His Creation since the beginning of time. This destiny was transgressed by our ancient ancestors, but God will restore it as He affirms it.
This is the Seventh Day of God's Creation that He left for the last, as we celebrate every Friday evening to welcome it.
“For that is the source, from which to bless. From the beginning, chosen before time. Last in deed, but first in [God's] thought.” (From the Jewish prayer book)
Sunday, June 21, 2015
“Do I bring to the birth and not cause to bring forth? Said the Lord. Am not I He who is causing to beget? I have also restrained, said your God. Rejoice ye with Jerusalem and be glad in her all ye loving her. Rejoice ye with her for joy, all ye are mourning for her.” (Isaiah 66:9-10)
God creates, controls and conducts His entire Creation, and wants the children of Israel to rejoice in their connection with Him that is Jerusalem, those who love her. All of the Jews who have mourned for Jerusalem must be happy and rejoice in her, for she is destined to be rebuilt along with her Temple forever. Let's all Israel rejoice in God's word and promise.
“So that ye suck, and have been satisfied from the breast of her consolations. So that ye wring out, and have delighted yourselves from the abundance of her glory. For thus said the Lord: 'Lo, I am stretching out to her peace as a river, and as an overflowing stream the honor of nations. And ye have sucked, on the side ye are carried, and on the knees ye are dandled.” (66:11-12)
The breast of Jerusalem's consolations is precisely the new consciousness that will come forth for our Redemption. Its unfathomable qualities will satiate our yearnings of the knowledge of God in which we will delight eternally in its endlessness. The expansion of our consciousness as an overflowing stream of peace as completion and totality.
The nations as our lower traits and trends will honor this new consciousness by carrying us and supporting us in our assimilation of knowing the revealed Presence of God in us.
“As one whom his mother comforts, so do I comfort you. Yea, in Jerusalem ye are comforted. And ye have seen and rejoiced has your heart, and your bones as tender grass do flourish. And the hand of the Lord has been known unto His servants, and He has been indignant with His enemies.” (66:13-14)
God's Love will be totally revealed to us as He promises in these verses. We will be comforted in unfathomable ways to be known through our new consciousness in which evil nor negative traits and trends exist no more. This reminds us Moses' plea to the Creator, quoted by king David.
“Let Your work be revealed unto Your servants, and Your splendor (lit. way) on their sons.” (Psalms 90:16)
In order for this to happen, the “indignation” of God with His “enemies” also has to occur, for this new consciousness does not cohabit with anything different from God's promise for the Messianic era.
“For, lo, the Lord in fire comes, and as a hurricane His chariots to refresh in fury His anger. And His rebuke in flames of fire. For by fire and by His sword the Lord does judgment with all flesh. And many have been the Lord's pierced ones'.” (Isaiah 66:15-16)
We must understand that God's Love is as fire, the catalyst that will transform our current consciousness tampered by darkness and negativity into the golden and uplifting qualities of Love's ways and attributes as the material manifestation of God's Love.
Fire and sword are the proper allegories to make us aware of God's power to make His will prevails. He has done it before with His messengers and Prophets that He transformed to serve Him as He pleases.
“Those sanctifying and cleansing themselves at the gardens, [one] after one in the midst, eating flesh of the swine. And of the abomination, and of the rat, together are consumed. An affirmation of the Lord.” (66:17)
Idol worship as ego's fantasies and illusions derived from negative traits and trends will disappear from human consciousness. Those are the lower ideas, ideologies, thoughts, feelings and emotions we make lead our lives as the gardens devoted to idolatry. The swine, the abomination and the rodent as symbols of the abject consciousness will cease to exist, as God affirms it.
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.