Wednesday, June 21, 2017

Ecclesiastes: The illusion of vanity and the reality of love (III)

I said to myself, ‘Behold, I have obtained for myself great wisdom above all who were before me in Jerusalem. And my heart saw so much, and I applied my heart to know wisdom, [and to know] madness and folly, and I knew this too is a vexation of the spirit. (Ecclesiastes 1:16-17)

King Solomon reminds us again that in the wisdom acquired in his life by the grace of God, he warns us about the futility of ego’s fantasies and illusions. If we live by, with and for unproductive, useless and distracting beliefs and feelings of lack, we undermine and despise goodness as our essence and true identity.

Goodness is the spirit that elevates us to the knowledge of God, for goodness is our bond with Him. Solomon truly immersed himself in the wisdom God gave him to become the wisest of all men, in order to share his findings and conclusions with us. Thus we learn from his messages in this book, as well as in the Song of Songs and the book of Proverbs.

For, in abundance of wisdom [there is] abundance of grief [lit. anger], and he who adds knowledge adds pain.” (1:18)

Here we see that the more we become wise, the more we realize the nature of evil, wickedness and a negative approach to life based on ego’s fantasies and illusions. Once we fully know the multiple ways and expressions of evil, our anger to reject them is as strong as the awareness that makes us value goodness as what truly matters in life. The more we understand the damage evil causes, the more we are urged to fight it and wipe it out from our consciousness and from the face of earth as God commands us to.

“I said in my heart, ‘Come now, I will test you in joy and see what is good’; and behold, this is also vanity. (2:1)

Solomon tests his emotions and feelings in order to know their value in regards to goodness. As far as he does not find goodness in them, these are also vanity. One lesson that we can learn from this verse is Solomon’s willingness to test the nature of what may be considered either joyful or pleasurable for his emotions in direct proportion to the goodness they may have or lead him to. By their nature, mirages, fantasies and illusions don’t contain anything either real or good about them, for the fact that they are not based on something truthful as goodness is.

“About laughing I said [it is] folly; and about joy, what does it do? I probed my heart to stimulate in wine my life (lit. flesh) and [still] my heart conducts itself in wisdom, and to assimilate folly up until to see the account [lit. numbers] of their lives [people’s].”
(2:2-3)

Numbering is counting, and we are supposed to count what matters in life. As we have said, any kind of joy or happiness based on ego’s fantasies and illusions is folly and does not add anything significant to life. Our sages relate wine to rejoicing, and Solomon approached life as the happiness wine can produce without losing wisdom, for the latter encompasses joy as the fulfillment knowledge provides. In this particular joy we are also able to distinguish between a truly happy life and the temporary nature of the follies that don’t add anything to what really matters.

“Great things I did. I built for myself houses, planted for myself vineyards. Gardens and orchards, every fruit tree. Pools of waters. And I bought slaves, and maid servants, and housekeepers, also many flocks and herds I had more than all [of my predecessors] in Jerusalem. I amassed also silver and gold for myself, and [had] the treasure of kings, and the provinces. Musical instruments and the pleasures of men, also chests of chests. Thus I grew and surpassed all that was before me in Jerusalem, still my wisdom stayed with me.” (2:4-9)

The purpose of wisdom it to build something good with it, and these verses invite us to put our goodness out in the real world for the sake of goodness. We do this not just for others but also for ourselves. “Houses” and “vineyards” have multiple material and spiritual meanings. A house integrates life, consciousness and its dimensions.

“Happy are those who dwell in Your house, they praise You forever.” (Psalms 84:4)

We can’t fathom God’s “house” or “praising” eternally, but we know for sure that happiness is part of doing it “there”, and it is forever because God is eternal. Here we realize that any idea we may have about happiness is pale to living in a “place” of God.

“Vineyards, gardens, orchards and fruit trees” (see our commentary on the Song of Songs in this blog) represent the fruits of our good deeds, for these are seeds we plant in the field of life. As we focus in being and doing goodness we harvest its benefits for us and for those involved.

“Pools of water” evoke the blessings of goodness with which we consecrate life, and “slaves”, “maid servants”, “housekeepers” and “sons” symbolize helping and supporting traits and qualities as well as the works we do that last for generations. “Flocks” and “herds” as followers and students that learn from wisdom.

“Silver and gold” represent material and spiritual resources we need to build on goodness as our primordial purpose in life, while the “treasure of kings” is the ruling principle that elevates our consciousness by leading us in God’s ways and attributes. The “provinces” are the material and spiritual domains in which we expand our consciousness through the goodness we pursue and manifest in all aspects and dimensions of life.

“Musical instruments” serve both to cheer and rejoice our thoughts and emotions, and to praise and celebrate the multidimensional qualities of goodness God bestows in us with His blessings every moment. In this subject king David is the best lyricist, composer and musician of all.

Praise the Lord! Praise you God in His holy place. Praise Him in the expanse of His strength. Praise Him in His mighty acts. Praise Him in the abundance of His greatness. Praise Him with blowing of trumpet. Praise Him with psaltery and harp. Praise Him with tambourines and dance. Praise Him with stringed instruments and organ. Praise Him with cymbals of sounding. Praise Him with cymbals of shouting. All that breathes do praise God! (Psalms 150)

King Solomon tells us that once we fully realize that our vanities don’t take us anywhere meaningful and fruitful as goodness, in this awareness the wisdom of goodness makes us transcend materialistic fantasies and illusions, for this kind of wisdom stays always with us.

Wednesday, June 14, 2017

Ecclesiastes: The illusion of vanity and the reality of love (II)

What is that which has been? It is that which is, and what is that which has been done? It is that which is done, and there is not an entirely new thing under the sun. There is a thing of which one says, ‘See this, it is new’! Already it has been in the ages that were before us! There is no memory of the former neither shall there be any memory of the latter that are to come, among those that shall come after. (Ecclesiastes 1:9-11)

These verses warn us about our unchanged behavior and repetitive approach to life, as if human consciousness is doomed to remain the same no matter how much progress we may have claimed throughout the ages. Solomon’s words could refer to a general trait or trend that makes us discern, understand, assimilate and feel in the same way regardless the circumstances or times where we have lived in history.

Solomon’s reiterative remarks in this book point out to the inherent repetitive patterns in the negative traits and trends of ego’s fantasies and illusions. This reveals the obsessive and addictive tendency to the temporary nature of fantasies and illusions entrenched in a self-centered approach to life. All that our hearts and eyes desire remains unchanged since Adam and Eve transgressed God’s commandment not to eat from the Tree of Knowledge of Good and Evil that was “desirable to the eyes”.

This unchanged pattern can be replaced through a “paradigm shift” based on embracing principles and values that focus more in pursuing individual and collective goodness for the sake of goodness, than fulfilling ego’s desires under the rules of a consumer society.

I, Kohelet, have been king over Israel in Jerusalem. And I have given my heart to seek and probe in wisdom concerning all that has been done under the heavens. It is a bad matter God has given to the sons of man to respond about. (1:11-13)

These verses reaffirm the context we comment on, for it is a negative pattern approaching God’s creation in general and the material world in particular, based on the vanity and futility of ego’s fantasies and illusions. Wisdom is useless as long as applied to the latter.

We said in our commentary on The Song of Songs in this blog that “there is not true wisdom without love, and there is not true love without wisdom”. These verses also confirm this, and the heaviest burden we carry is to waste the potential of human intellect and wisdom by living a meaningless or useless life.

We learn here that we put on ourselves the consequences of the choices we make, not God. He commanded us to choose the blessings of life and reject the curses that lead to death. In this context, ego’s fantasies and illusions along with their negative traits and trends are the burdens for which God makes us accountable. Hence we must understand Solomon’s message not as an unchangeable and meaningless human condition unworthy to be lived, but as a fact for us to realize that the opposites of the temporary nature of the vanities and futility of an egotistic approach to life are the transcending qualities of love’s ways and attributes.

“I have seen all the deeds under the sun, and behold all is vanity and a vexation of the spirit [soul]. A crooked thing cannot be straight [lit. fixed], and what is absent [lit. lacking] cannot be counted.” (1:14-15)

Here we understand that what is broken can’t return to its original state, simply because its fragmented state. This also refers to ego’s materialistic desires derived from beliefs and feelings of lack, for lack is the opposite of wholeness.

In love’s ways and attributes there is never lack, for love encompasses and integrates everything that is valuable, and therefore named and counted by God as part of the goodness He wants to make prevail in His creation.

Wednesday, June 7, 2017

Ecclesiastes: The illusion of vanity and the reality of love (I)

The words of Kohelet, the son of David, king in Jerusalem. (Ecclesiastes 1:1)

The book of Ecclesiastes (the one who congregates, integrates, unifies) is introduced as the thoughts and speech of the son of David who is Solomon the king of Israel that rules in Jerusalem. Let’s recall that the land of Israel was later called the kingdom of Judea with its capital Jerusalem, after its separation in two kingdoms. It is relevant to remark that the name Solomon means “he to whom peace belongs” and Jerusalem means “I will see peace or peace shall be seen”. The first interpretation refers to God “who shall appear or shall be seen in wholeness, and the second to the peace as wholeness that is experienced before God.

King Solomon calls himself “the one who congregates” (Kohelet) in this book to represent the entire community (kehilah) of Israel as a unified soul, intellect, emotion, feeling, speech and action, and also to direct his own reflections to them as fundamental lessons to understand the dynamics of human consciousness in the material world. He shares his wisdom with us to open our eyes, ears, hearts and souls to what is truly transcendent in life and to hold on it as the essence and purpose of our existence.

Vanity of vanities! Said Kohelet. Vanity of vanities, all is vanity! What profit does man have from all his labor that he toils under the sun? (1:2-3)

We must understand vanity as the futile quality of what is temporary and unable to be attained or taken with us after we leave this world. This invites us to reflect on what ultimately remains after we die. King Solomon wants to ponder about what do we do every day that makes us believe that it is something we actually can gain or acquire.

So [God please] teach us to number our days that we may gain a heart of wisdom. (Psalms 90:12)

A materialistic approach to life would answer that all we work for is toward our immediate and future benefit, regardless if it may be riches or possessions, for these provide for us not only our daily sustenance but the pleasures and delights we believe we must have. Questions arise in regards to what is more important besides fulfilling our immediate needs of food, clothing and shelter.

We often quote the oriental saying that “rich is not the one who has more but the one who needs less”, for what makes us fulfilled enough not to want more of what we need is what matters.

Generation goes and generation comes but the earth stands forever. And the sun shines and the sun goes down, and there it shines. It goes to the south and circles to the north, on its rounds the wind returns. 
(Ecclesiastes 1:4-6)

We look around and see that our lives don’t last like the sun, the earth and the winds, in spite that they also remain doing what they do without profiting. Our Jewish oral tradition considers some of God’s creations as entities that fulfill His will without questions or hesitations, while humans are the only ones He endowed with free will to choose either to do the same or not.

These verses invite us to consider the earth, the sun, the wind and the elements that comprise and sustain life also as fellow creatures with a purpose in God’s creation, and learn from them even if they appear as mechanical and repetitive as we may be particularly when trapped in the vicious circles of obsessions, attachments and addictions.

“The sea is not filled, there they [the rivers] return [to the sea in their] going. All things get [one] tired, man can’t speak nor the ear filled with hearing. (1:7-8)

Nothing in human consciousness is completely filled or satisfied as long as everything is temporary, for temporariness by itself is limited and fights to be eternal or at least permanent as the sun and the earth appear to us. Here we understand the “sea” also as the realm of imagination that is never filled or contained.

In our pursuing of permanency we indeed get tired, for all is temporary in human consciousness. Words are not enough no matter how much we speak or hear. Thus we evoke the episode of the child that wants to pour the ocean into the little hole he dug in the beach, for such is human consciousness in its desire to assimilate the vast complexities of God’s creation.

Our limitations show us the constrains of living in the frame of time and space, thus we realize that king Solomon wants us to focus on what really matters that transcends life, for it is eternal and not bound to our limited perception, conception, fathoming or feeling.

There are many plans in a man’s heart, but the Lord’s counsel will prevail.
(Proverbs 19:21)

In this scenario God’s words in the Torah comprise the counsel that prevails, for it transcends time and space. We can summarize it as the goodness He wants us to live permanently. Goodness is what prevails while evil is always temporary and destined to disappear as God promised, although the choice between them is always ours. Either we follow ego’s fantasies and illusions as the “many plans in man’s heart”, or love’s ways and attributes inherent in goodness.

Monday, April 24, 2017

The Song of Songs: The Love Story of God and Israel (XXXVI)

“Come away, My beloved, and be like a gazelle or a young deer upon the mountains of spices!” (Song of Songs 8:14)

God’s final words in this Song of Songs reiterate His plea to Israel for her return to Him. God’s love urges her to flee the darkness of the exile in ego’s fantasies and illusions among the nations, and haste as “gazelles” and “harts” to ascend up to the mountains of spices, where one of these excels as the summit of the Temple of Jerusalem as the symbol of Israel’s eternal bond with God.

These are the sublime fragrances emanated from the new guidelines as the traits and qualities of the new consciousness God promised Israel after His final redemption, to begin fathoming the endless dimensions of His creation.

“He does great things, unfathomable; and wondrous works without number. (Job 9:10)

In the times of king Solomon, Israel brought the nations to her. In the Jewish final redemption, Israel will bring the nations to the Creator, for the Messianic consciousness unfolds in the infinite knowledge of God.

“The world was made for the Messiah.” (Talmud, Sanhedrin 98b)

Come, house of Jacob, and let us walk in the light of the Lord. (Isaiah 2:5)


May this be very soon and in our times! Amen.

Saturday, April 15, 2017

The Song of Songs: The Love Story of God and Israel (XXXV)

“I am a wall and my breasts [are] like towers! Therefore, I have been in His eyes like one who has found peace.” (Song of Songs 8:10)

The upcoming Messianic consciousness responds to God and Israel that it is built like guarding towers to keep and fulfill God’s plans after His final redemption. God’s plans as His eyes looking forward to make the peace of love’s ways and attributes prevail for eternity.

“The One whose peace belongs had a vineyard in Baal Hamon [Owner of Multitudes]. He gave over the vineyard to keepers. Each brings for its fruit a thousand silver pieces.” (8:11)

The Messianic consciousness speaks of itself as “a vineyard” planted by God in His field. It is named after Him as the Owner of Multitudes (Baal Hamon). He gave it “to keepers” as guardians that represent future traits, trends, qualities and expressions of the new consciousness in Messianic times. Their harvest is beyond the most precious value, as producing “its fruit” a thousand-fold out of one.

These guardians are also the future multitudes of Israel as inheritors and bearers of the upcoming Messianic consciousness leading to eternity.

“My vineyard that is Mine is before Me. The thousand [is] for you, oh Solomon [he whose peace belongs]; and the two hundred for the keepers of its fruit.” (8:12)

Israel’s love keeps the vineyard joined by God’s love. Every Jew in the Messianic era will be as one whose peace belongs (Solomon) harvesting his thousand-fold, and accompanied by their helpers from the redeemed nations, who will be rewarded also for their tendering of the harvest.

“O you, who sits in the gardens; friends are attentive to your voice. Let Me hear it.” (8:13)

As God’s promise is fulfilled and Israel enters her final redemption, she will build again a place for Him to dwell among (in) us. This place on earth is the Garden of Eden as God’s field that will be fully revealed in the material world, as both the spiritual and material will share the same space.

Here Israel “sits” and is addressed by God making her notice that the nations, now “friends”, are willing to hear her “voice” as the teachings to be learned in order to assimilate the new human consciousness the Creator has established for the Messianic era. He wants to “hear” Israel’s voice as His voice for the new humankind.

Then one garden becomes many gardens for God to speak to the new consciousness and its traits and attributes that attentively will hear His voice. Israel as the reigning ruler in the eternal Messianic era will be the first to know God’s will, and communicate it to her friends, the nations.

Monday, April 10, 2017

The Song of Songs: The Love Story of God and Israel (XXXIV)

“Many waters can’t quench the love, and rivers can’t drown it. If a man would give all the wealth of his house in exchange for love, he would be laughed to scorn.” (Song of Songs 8:7)

This ardent sacred love can’t be destroyed by anything, no matter how great or overwhelming it may be. Neither can it be conditioned, acquired or exchanged by material possessions, for the goodness of love does not cohabit with anything different from its ways and attributes.

Can a throne of evil be associated with You, a framer of wickedness turned into decree? (Psalms 94:20)

“Also the Lord gives goodness, and our land yields its produce.” (Ibid. 85:12)

Thus we realize that the goodness of God’s love is its own harvest, and we must assimilate that our complete redemption is goodness as the cause and end of His creation. The more we live in love’s ways and attributes, the more we live in God’s final redemption.

“Our sister is little, and she has no breasts. What shall we do for our sister on the day she is spoken for? If she be a wall, we build by her a palace of silver. And if she be a door, we will enclose her with panels of cedar.” (Song of Songs 8:8-9)


These verses and the remaining ones of this poem refer to the new consciousness that awaits us in the upcoming Messianic times. It will be a new companion as a “little sister” for God and Israel that will unfold when our final redemption is completed. It will be revealed either as a new paradigm, “a wall” as a walled-protected “palace of silver”; or a new ruling principle, “a door” as an opening, to enter the Messianic era. The “panels of cedar” are an allusion to the Tabernacle or Temple of Jerusalem.

Saturday, April 1, 2017

The Song of Songs: The Love Story of God and Israel (XXXIII)

“Set Me as a seal upon your heart, and as a seal upon your arm. For love is strong as death, jealousy is hard as the grave. Its flames are flames of fire that is the flame of God.” (Song of Songs 8:6)


God continues addressing Israel, asking her to seal their mutual love. First in her heart, for it encompasses love expression, good judgment, good feelings, and passionate intensity that invite positive thinking. Second in her arm, for it is the means to bring love into concrete actions and deeds. Thus we realize that thought, feeling, emotion, passion and deeds encompass the fulfillment of one single principle that is love.

The second sentence of this verse is intricate, yet one of the most profound principles revealed in the Song of Songs. Its complexity comes from introducing love “as strong as death”, both with equal powers by virtue of the comparative “as”. Although, in spite of this, it wants to tell us that indeed love is stronger than death as we will see in the culmination and end of the poem.

The statement evokes in our imagination two equally strong contenders in a long lasting fight in which one defeats the other and prevails forever. Here we recall Jacob’s all night-long fight with the angel of Esau (Genesis 32:24-29), ending up overcoming and emerging as Israel, the one who fights with and for God. We see Jacob/Israel as the embodiment of love and life who defeated Esau as the embodiment of evil and death.

He has swallowed up death in victory, and has wiped the Lord God the tear from off all faces. And the reproach of His people He has turned aside from off all the earth, for the Lord has spoken.” (Isaiah 25:8)

Thus we see that after a long confrontation of thousands of years, God will make love prevail as our final redemption to reign forever in His promised Messianic era. After this statement turned into prophecy, the verse reaffirms the bonding love of God and Israel echoing the fundamental declaration of Judaism.

“Hear [understand] Israel, the Lord is your God, the Lord is One [and Unique].” (Deuteronomy 6:4)


This declaration is a sealing kiss that makes “love as strong as death”, for we recite it from the moment we return to life in our awakening in the morning and in the moment after closing our eyes to sleep. These two moments also reflect life and death in the Jewish tradition; hence we thank God when we wake up, for bringing us back to life.

The third sentence of the verse tells us that “jealousy” is part of love, for it shields and protects from anything threatening or harmful to whom or what we love. Thus we also realize that estrangement is as painful (“hard”) as death (“the grave”), for it ends the reason and purpose of love.

The fire of God’s love makes the bonding eternal as His flame that gives life and sustenance to His entire creation. We understand this “jealousy” as the burning exclusivity God’s love demands from our love for Him.

And those who love Him are as the going out of the sun in its might.” (Judges 5:31)

Jealousy does not allow anything to meddle or interfere with whom or what we love, and its “fire” burns whatever is different or against the purpose of God’s love and the love He wants us to live. Thus we understand how He reveals Himself to us, and we ask Him so in our Jewish daily prayers to be with Him in love.

“(…) and give us an understanding heart to comprehend and to discern, to perceive, to learn and to teach, to observe, to practice, and to fulfill all the instructions of Your Torah in love.”

“(…) For You have chosen us from among all the nations and languages, and have brought us our King to the greatness of Your Name in love, to thank You and to proclaim Your Oneness, and to love Your Name. Blessed You are Lord, who chooses His people Israel in love.

It is so, because the goodness of love is the context of God’s creation, and the purpose of life is to exist in it. As the essence and destiny of our life, love is the freedom that leads us to make it prevail in all facets, aspects and dimensions of life.

Sunday, March 26, 2017

The Song of Songs: The Love Story of God and Israel (XXXII)

We define this kind of love as the one that yearns not only for a complete redemption from exile among the nations, but also from what these represent as addictions, obsessions and attachments to the negative traits and trends of ego’s materialistic fantasies and illusions.

This kind of profound passionate love must have indeed a powerful spiritual essence that also strongly yearns and aspires to come up to the realms of divine consciousness, as God promised Israel in her final redemption in order to fully realize that He is the reality of all existence.

“‘Return, backsliding sons’, says the Lord; ‘for I am a husband to you. I will take you one of a city, and two of a family, and I will bring you to Zion. I will give you shepherds as for My heart, who shall feed you with knowledge and understanding’. (Jeremiah 3:14-15)

Let the wicked forsake his way, and the unrighteous man his thoughts. And let him return to the Lord and He will have compassion for him and [he] to our God, for He abundantly pardons. (Isaiah 55:7)

This calling culminates with the final and eternal encounter in the Temple of Jerusalem at Zion, as the “apple” tree (which is another reference of the Torah as the tree of life) where the Creator arouses us to who we truly are.

So that I tell all Your praise; in the gates of the daughter of Zion I rejoice in Your redemption. (Psalms 9:14)

Here we see again that God and Israel are bound by the Torah and the Temple of Jerusalem, the daughter of Zion, as the sources of our redemption, and unified means of connection between God and Israel.

Glorious things are spoken of you, O city of God, forever. (Ibid. 87:3)

Let’s be aware that Jerusalem is the heart of the world from which all is nurtured and sustained, as the one that beats in our body. Jerusalem is our heart of love that spreads the goodness of God’s love in every aspect and dimension of life.

“Extol the Lord, Jerusalem; praise your God, Zion, for He strengthens the bars of your gates, and blesses your people within you. He grants peace to your borders, and satiates you with the finest of wheat.” (Psalms 147:12-14)

This is the heart of goodness, for we praise God whose loving kindness fills all. In this awareness of being, having and doing goodness with its ways and attributes we come to love God “with all our heart, with all our soul and with all our resources”. Thus we also return to Him to come up to the new consciousness in His promised Messianic era.

“(…) O Zion, bearer of good tidings; lift up your voice mightily, O Jerusalem, bearer of good deeds. Lift it up, do not fear, say to the cities of Judah, ‘Here is your God’!” (Isaiah 40:9)

“(…) How beautiful on the mountains are the feet of those who bring goodness, who proclaim peace, who bring good deeds, who proclaim redemption, who say to Zion, ‘Your God reigns’!”
(Ibid 52:7)

The Torah and the Temple of Jerusalem united as the mother from which God’s love was revealed in His Creation. In this metaphor the revelation of His presence in the world happens by the birth of Israel. The triple emphasis of her birth in this verse is to make Israel fully aware that her origin, identity and purpose, all come from her connection with God.

“Because part of the Lord is His people, Jacob is the line of His legacy.” (Deuteronomy 32:9)

Also the “apple” (usually considered a citrus fruit by our sages in the Talmud) symbolizes the Garden of Eden. Thus we understand that God’s love awakens Israel’s love in the highest level of spiritual awareness, also represented by the Garden of Eden.

Sunday, March 19, 2017

The Song of Songs: The Love Story of God and Israel (XXXI)

“I take You, I bring You to my mother’s house to teach me. I give You scented wine to drink, of the juice of my pomegranate.” (Song of Songs 8:2)

Israel tells God that by her returning to His ways and attributes, she brings Him to their eternal bonding in the house of her mother (the Temple of Jerusalem). There God instructs Israel His plan for the Messianic era, and she will bring Him the goodness of the expressions (pomegranate juice) of the new future consciousness as a delightful scented wine. Also in Jewish tradition the seeds of pomegranates represent God’s commandments.

“His left hand is under my head, and His right one embraces me.” (8:3)

Israel’s love joyously and proudly reaffirms her unchanging bond with God’s love, as declared at the beginning of this poem. This time has a special twist, for it is the bond with the eternal quality fully manifest after Israel’s final redemption and the advent of the Messianic era.

“I adjure you, O daughters of Jerusalem. How do you stir or how do you arouse the love until she pleases?” (8:4)

In this new redeeming reality, God commands the traits and characteristics of the highest level of consciousness (the daughters of Jerusalem) to wake up and stir Israel’s essence and identity in order for her to express the new qualities of the inherent goodness of her love as much as she pleases.

In the fulfillment of His final redemption, God will stir up our inherent goodness to bring our love back to His love.

“Who is she ascending from the desert, leaning upon her Beloved? Under the apple [tree] I aroused you. There your mother was giving birth to you, she who bore you delivered you.” (8:5)

God responds by also returning to her as we quoted the prophets earlier, “Return to Me, and I will return to you”. He asks rhetorically who is the one who returns from the desert (among the harshness and desolation of the suffering in Israel’s exile among the nations), by leaning upon Him as she returns to Him. This returning is motivated, attained and successfully achieved by having and manifesting an extremely intense love for God, for there is no other way to return to Him.

“And if from there you seek the Lord your God, you shall find Him if you seek Him with all your heart and with all your soul.”, “Then the Lord your God will turn your captivity, and have compassion on you; and will return and gather you from all the peoples where the Lord your God has scattered you.” (Deuteronomy 4:29, 30:33)

Monday, March 13, 2017

The Song of Songs: The Love Story of God and Israel (XXX)

“Who does make You as a brother to me, who has nursed at my mother breasts? I would find You outside and kiss You, and no one would despise me.” (Song of Songs 8:1)

The bonding of both loves continues, looking forward to delight in closeness. Israel asks God again to remind her about the common traits they share, that make them as brother and sister of the same mother. This is the sweet allegory of a common bond as the common “origin” they share.

And I have betrothed you to Me forever, and betrothed you to Me in righteousness, and in judgment, and in loving kindness, and in compassion. And betrothed you to Me in faithfulness, and you have known the Lord.” (Hosea 2:19-20)

Israel simultaneously speaks to the nations, telling them that she finds God’s love without them or their help. Then she kisses Him in front of them. Now that the nations finally realize and accept Israel’s preeminence in the world, due to her intimate connection with the Creator, they do not despise, harm or hate Israel as they enter the Messianic era. Thus is God’s will.

For then will I turn to the people a pure language that they may all call upon the name of the Lord, to serve him with one purpose.” (Zephaniah 3:9)

All nations whom You have made shall come and worship before You, O Lord, and they shall glorify Your name.” (Psalms 86:9)

All the nations of the earth will partake in the Jewish final redemption and the advent of the Messianic era, in the new consciousness whose thought will be directed toward the single purpose of knowing the Creator, as a new language that will reflect only goodness as the spiritual and material manifestation of God’s love.

Sunday, March 5, 2017

The Song of Songs: The Love Story of God and Israel (XXIX)

“Come, my Beloved, let us go into the field.” (Song of Songs 7:12)

God asks His beloved to go with Him to the field where His redeeming love makes everything flourish and blossom. This field is another clear reference to the Messianic times, when the material world will share the same dimension with the spiritual heavens. The earth will return to its original state as the Garden of Eden, also known as “the field of God”.

“Let’s us lodge in the villages, we rise early to the vineyards, to us see if the vine has budded, the blossom has opened, the pomegranates have blossomed. There, I shall give My loves to you. The mandrakes yield fragrance, and at our doors [are] all precious fruits, new and old, I have hidden for you My beloved.” (7:13-14)

The Creator continues introducing the coming Messianic times. In this part the poem mentions villages (lit. towns) and not cities, referring to new ways of fathoming, reasoning, thinking and feeling what He reserves for us.

“He has made everything beautiful in its time. He has also set eternity in their heart, but man can’t fathom the work that God has done from the beginning to the end.” (Ecclesiastes 3:11)

These are the new dwellings of the divinely redeemed human consciousness. From there God’s love and Israel's love will partner promptly (“rise early”), guiding and directing the nations and humankind as vineyards. The new trends in the new human consciousness will yield their produce as their budding, blossoming and ripening of their fruits as deeds and actions to build the renewed earth.

“The peoples will thank You, O God; all the peoples will thank You. The nations will be glad and sing for joy; for You will judge the peoples with equity, and lead the nations on earth forever. The peoples will thank You, O God; all the peoples will thank You, for the earth will have yielded its produce. And God, our God, will bless us; and everyone from all the ends of the earth will revere Him.” (Psalms 67:4-7)

In these joined partnership, God will share with Israel the unrevealed hidden ways, means and attributes of His love (“My loves”).

And all your sons shall be taught from the Lord, and abundant is the peace of your sons.” (Isaiah 54:13)

“(…) For they all shall know Me, from the least of them to the greatest of them, says the Lord (…).” (Jeremiah 31:34)

As in the days of your coming forth out of the land of Egypt, I will show them marvelous things.” (Micah 7:15)

All these are about the endless journey of knowing our Creator, who will give us a new consciousness capable to guide us in this path.

I have given them a heart to know Me, for I am the Lord. And they have been My people and I will be their God for them to return to Me with all their heart. (…) I have given My Torah in their innards and in their heart will I write it. And I have been a God for them, and they have been My people.” (Jeremiah 24:7, 31:33)

We will smell the concealed fragrances of odorless plants, the hidden nurturing qualities of fruits (“new and old”) God has stored for Israel after her final redemption and in Messianic times.

Sunday, February 26, 2017

The Song of Songs: The Love Story of God and Israel (XXVIII)

Once we unite the diversity of human consciousness and harmonize its opposite traits and trends under the regency of love’s ways and attributes, we will see this harmonic functional unity also in our surroundings. Not only as a reflection of our individual and collective peace, but also interacting with each other.

For you will be in league [lit. In partnership, in covenant] with the stones of the field, and the beasts of the field will be at peace with you.” (Job 5:23)

“In that day I will also make a covenant for them with the beasts of the field, the birds of the sky and the creeping things of the ground. And I will abolish the bow, the sword and war from the land, and will make them lie down in safety.” (Hosea 2:18)

Therefore all forms of life exist to serve and sustain life in order to make goodness prevail in every way, means and end, for goodness is the highest level of life. Thus we understand what our sages mean when they refer to our actions.

“And let your deeds be for the sake of heaven” (Pirkei Avot 2:17)

God’s love reminds us constantly about this, for we deliberately overlook the goodness of love’s ways and attributes as what we must honor always and in all ways.

“(…) and God in whose hand is your breath and all your ways, Him you have not honored.” (Daniel 5:23)

Goodness is the intended purpose of God’s creation, and as the harmonizing catalyst is destined to transform anything different into goodness. King David reminds us often that God is good, for His loving kindness is eternal; and thus we realize goodness as the ruling principle in the promised transformed human consciousness in the Messianic era.

And He will judge between the nations and will render decisions for many peoples, and they will hammer their swords into plowshares and their spears into pruning hooks. Nation will not lift up sword against nation, and never again will they learn war.” (Isaiah 2:4)

We live to experience change, from ignorance to wisdom, delusion to awareness, dormant to awakened, immature to mature, darkness to light, coldness to warmth, abyss to summit. This change is the transformational process led by the soul in order to find itself in goodness as its own essence and purpose.

In this awareness some of us ask the fundamental question in regards to the soul, is it me or just the link to our Creator, or am I a consciousness in a biological body? The answer is simpler than we think. It depends on where we place our essence and identity.

Some place it in the body, and some of us place it in the soul. Some identify with the temporary nature of the body with its needs, lacks and desires, and some of us with the transcendental quality of the soul with its endless goodness beyond need, lack, lust or limitations. After what we already know about the soul, can we settle for less?

“I am of my Beloved, and upon me is His desire.” (Song of Songs 7:11)

Israel responds that the beauty of the goodness in her essence and identity entirely belongs to God, for they come from His love. Thus Israel remarks that she belongs to God’s love. Israel is thus, because thus is God’s desire.


God yearns for Israel’s expressions of His love in the material world, for He wants humankind to be fully aware of His presence in all that He has created.

Sunday, February 19, 2017

The Song of Songs: The Love Story of God and Israel (XXVII)

“Your two breasts [are] like two fawns, twins of a gazelle. Your neck [is] like a tower of ivory. Your eyes [are like the] pools in Cheshbon by the gate of the daughter of a multitude. Your nose [is] like the tower of the Lebanon in front of the Damascus. Your head upon you [is] like [mount] Carmel, and the hair of your head [is] like purple. The king [is] bound in its locks. How beautiful you are, and how pleasant, oh love in delights! Your stature [is] like a date tree, and your breasts like clusters of grapes.” (7:4-8)

Again, God’s description of Israel’s material features as qualities evokes the structure or body of the Tabernacle and the Temple of Jerusalem. As we mentioned before, these allegories suggest a fusion between Israel and the Temple as a one in the spiritual bonding with God’s love.

“I said, ‘I will go up in the date tree, to hold on its branches, and let your breasts be as clusters of grapes, and the breath of your nose like [the scent of] apples. And your palate be like the choicest wine, going to My beloved in righteousness, causing the lips of the sleepers to speak’.” (7:9-10)

God reiterates His promise for Israel's final redemption and the Messianic era. In the time He considers proper, as the Jewish prophets have announced, God will reveal His presence in Zion as Jerusalem and its Temple. The latter referred here as the date tree in which He will be seen elevated.

“And the glory of the Lord shall be revealed, and all flesh shall see it; for the mouth of the Lord has spoken! (…) together they shall sing, for they shall see eye to eye the Lord returning to Zion.” (Isaiah 40:5, 53:8)

There God’s love will bond with Israel’s love manifest with the highest traits and qualities as her branches, clusters of grapes, the goodness of her deeds and actions as the scent of her breath, and the delight of the rejoicing they cause in all the hearts, as the best of wines.

All the goodness of these traits, qualities, deeds and actions emanate as the flow of streams coming only from the righteousness of love. In the righteousness of Israel’s love the sleepers (the nations) will speak the ways and attributes of God’s love.

As we have seen, these verses allude to a new human consciousness that will be led only by the goodness of love’s ways and attributes destined to prevail in the material world, and directed by Israel as the inheritor of God’s final redemption for all humankind.

“And I will give you a new heart and put a new spirit within you; and I will remove the heart of stone from your flesh and give you a heart of flesh.” (Ezekiel 36:26)

Here flesh represents life and the heart as the goodness that drives it. Existence has meaning because of goodness, for goodness gives meaning to existence. God’s promised new consciousness led only by goodness heralds His complete and eternal bonding with Israel, for it is the spiritual and material manifestation of God’s love as His spirit, glory, majesty, power, triumph, splendor, regency and greatness.

“(…) Says the Lord, ‘My spirit that is upon you, and My words that I have put in your mouth shall not depart from your mouth, nor from the mouth of your offspring, nor from the mouth of your offspring’s offspring’, says the Lord, ‘from here to eternity’.” (Isaiah 59:21)

We all are here in this world to experience, learn, enjoy and manifest goodness as our essence and identity. We already said that goodness is the essence of the soul as an extension of God’s love, and we as souls are here to find ourselves in all aspects, facets and dimensions of life and the material world. Thus we reveal God’s blessings in all that is in us and our surroundings, for everything we perceive through our senses also has the purpose to be and have goodness, a grain of sand, a leave of grass, an ant or an elephant.

We have said that the purpose of the soul is to find itself in all expressions of God’s material creation, by seeing the hidden goodness of what we may perceive as opposite to it. Thus we understand our prophets’ messages about the Messianic era.

 “‘The wolf and the lamb will graze together, and the lion will eat straw like the ox; and dust will be the serpent's food. They will do no evil or harm in all My holy mountain’, says the Lord.” (Isaiah 65:25, 11:6)

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.