Vacillations and Oscillations for The Angry Young Man. and for Alternating Current

 The need for גבורה to be "torn" and "split" (קריעת ובקיעת ים סוף)  between two paradigms of thinking.

Indiscriminate "giving to all" on the one hand (חסד). While on the other hand choosing to look and judge but provide compassion anyway (רחמים) . 

This being as the Zohar explains (Pr' B'haalotcha  - קנא ע"א) the need for the letters of the pasuk ויבא בין to come between the other two pesukim of 72 letters.

Seemingly the oscillating itself of דין between two opposing positions (to sit and look or not to sit and look) - allowing for a "breaking" and "cooling down".

Compare then with this zohar (brought as addendum סימן ט - also there in b'halotcha on קנ"א ע"ב):

"והניף אהרן את הלוים תנופה לפני יהוה" (במדבר ח, יא)

רבי יהודה שאיל לרבי אבא: "למה היה הכהן מניף את הלוים?"
אמר לו: "משל למה הדבר דומה - לתינוק כשהוא בוכה וכועס. מה עושין כדי לפייסו?"
אמר לו רבי יהודה: "מניפין אותו ומנענעים אות כדי לשתקו."

אמר לו רבי אבא: יהודה יהודה! מלה זאת באה לידך ולא חקרת בה! והלא ישמעו אזניך מה שפיך מדבר! 
כך היא מדת הגבורה - כועסת ורוגזת דכתיב "שמעון ולוי אחים כלי חמס מכרותיהם" (בראשית מט, ה), וכתיב "ארור אפם כי עז ועברתם כי קשתה" (בראשית מט, ז) לפי שהם מתגברים ומתקשים באפם ועברתם לצאת לעשות דין לכלות ולהכרית בני העולם. אזי הכהן שהוא החסד העליון מניף אותו הצד של הלוים שהיא מדת הגבורה כדי לשכך ולשקט רוגזה וכעסה כדי שישתברו השערות מכל שוליהון ולא יתגברו ולא יתחזקו. כעין דוגמא זו הכהן שמניף את הלוים תנופה כדי שישקוט הצד של הגבורה שלהן כדי שלא יתעורר הדין בעולם.^[2]

בא רבי יהודה ונשק את ידיו.

Consider then the advantages and characteristics of Alternate Current versus Direct Current

Consider then the fact that "3-Phase" alternating current is the most optimized form of electric transmission and utility. 

עקב אשר שמע אברהם בקולי - Formative Years of Nothing

 

עקב אשר שמע אברהם בקלי וישמר משמרתי מצותי חקותי ותורתי

The zohar (found as an addendum to Parshat Behalotcha daf 151a here) understands the chazal

 בן שלש שנים הכיר אברהם את בוראו - as being a reference to three formative sefirot of כתר חכמה בינה - (the gematria of ספירה=שנה).  

He explains that Avraham couldn't reach his level of Chesed in Malchut but only through those 3 sefirot first. Only then 172 years of true שמע בקולי וישמור משמרתי וכולי

The beauty in the seeming "formative nothingness" of a child's first 3 years akin to the beauty of "formative nothingness" in a man's focusing on his inner existensial self, irrespective of the world outside of him in which he acts and interacts with. (the sefirot of כח"ב being the internal מוחין versus the other 7 that interact with an outside world)

I would just possibly add that the zohar may have intended to further posit that the word of אשר being a reference to those 3 sefirot as well  (א- כתר, ש - בינה, ר - חכמה) - in which case you then have the entire 175 years of אברהם being referred to in the pasuk עקב אשר שמע אברהם בקולי

repetitive names among the 72 names

 Didn’t have a chance to thoroughly check, but I find at least three names repeated twice.

worthwhile to look into further why these names and specifically their individual placements among the 72

1. מבה 

2. לאו 

3. והו

Epoxy Putty as unification

 So when you want to use epoxy as a form of glue or filler you essentially must join two different components at the time you want to create the adhesive reaction.

One part is the RESIN, the other is the HARDENER. 

As per AI - the resin consists of molecules with an Epoxide group - which is a ring consisting of one Oxygen and two Carbons.

The hardener contains Nitrogen.

As per my earlier post of "Chemistry Thoughts" - it works out rather beautifully! The Oxygen and two carbons referring to בינה תפארת ויסוד. The Nitrogen referring to מלכות.

Such that every time you join the the epoxy putty together you could plausibly recite a genuine לשם יחוד קודשא בריך הוא ושכינתיה

:) :) :)

Further thoughts of Space and Time and the pesukim of האכל יאכל ביום השלישי

 The constraints of Space & Time being universal and the most fundamental. They define the "pain" of life in עולם הזה  itself. Possibly being the intention in יפה שעה אחת של קורת רוח בעולם הבא מכל חיי העולם הזה.

With that being recognized - the closest torah sources that I can think of that reference both Space and Time being that of the korbanot - the strict limitations in all aspects of korbanot to space (e.g. נאכלין לפנים מן הקלעים או בכל העיר) and time (e.g. שני ימים ולילה אחד).

But most specifically emphasized in the laws of פסולי מחשבה learnt from the pesukim of האכל יאכל ביום השלישי  mentioned both in Parshat Tzav (ויקרא ז יח) and Parshat Kedoshim (ויקרא יט ז)  - deriving from them the פסולי מחשבה of חוץ לזמנו וחוץ למקומו  (seemingly the dimension of Time subsuming that of space since the Torah chooses to state both of them in terms of Time and only learn חוץ למקומו from אם אינו ענין תנהו ענין...

The idea its possibly teaching there is that one must bring a korban specifically from his own Time and Space and cannot attempt to "fantasize" himself outside of that - as for example ובאת אל הכהנים הלוים ואל השופט אשר יהיה בימים ההם. One must offer to shamayim specifically and only ממקומו ומזמנו.

But that nice idea doesn't solve the difficult fact that the Torah writes these pesukim in a very difficult way considering the mesorah of תורה שבעל פה.
Firstly - the fact that no mention of מחשבה is in the words אם האכל יאכל! Yet we are taught that מחשבת פיגול  is specifically a function of מחשבת הכהן  only.... quite problematic.

Secondly - why choose to write by the pasuk of חוץ למקומו the words of ביום השלישי!  Even if it will be derived through אם אינו ענין תנהו וכו'....

I'd like to offer an answer to both problems. The current pasuk of ביום השלישי allows us to associate to מעמד הר סיני where it says several times ביום השלישי. And where do we find אכילה   by מתן תורה? (as per the pasuk אם האכל יאכל ביום השלישי) --

וְאֶל אֲצִילֵי בְּנֵי יִשְׂרָאֵל לֹא שָׁלַח יָדוֹ וַיֶּחֱזוּ אֶת הָאֱלֹהִים וַיֹּאכְלוּ וַיִּשְׁתּוּ (שמות כד יא) 

if you learn that the pasuk is a reference to נדב ואביהוא and some sense of "breach of boundaries" on their part - well then you have an example of חוץ למקומו... and hence אם האכל יאכל ביום השלישי

And then it works very nicely that the final death knell of נדב ואביהוא was specifically a function of time and חוץ לזמנו - bringing the ketoret NOT on יום הכפורים. Also fitting that their death only came from the sin of  חוץ לזמנו since only חוץ לזמנו  creates פיגול  and עונש כרת.

[possibly also the other sins attributed to נדב ואביהוא can be understood in terms of a invalid perception of חוץ לזמנו - for example the choice to not have children, or the sin of מתי ימותו שני זקנים אלו, or maybe even the sin of שתויי יין is only a sin בעולם הזה but not לעתיד לבא... who knows צע"ע[

בוז יבוזו לו, פקודיהם למטה דן - 62,700

 במדבר א לט) פְּקֻדֵיהֶ֖ם לְמַטֵּ֣ה דָ֑ן שְׁנַ֧יִם וְשִׁשִּׁ֛ים אֶ֖לֶף וּשְׁבַ֥ע מֵאֽוֹת)  - the only instance in the pekudim with the numbers 2-6-7 = בוז 

בוז יבוזו לו" והרמז לניסוך המים בפרי החג"

specifically appearing by שבט דן which are בצד צפון…

compare with my earlier comments regarding לישועתך קויתי יהוה - both in its connection to ישועה and to its connection to קו - all related to מים - therefore מים רבים לא יוכלו לכבות את האהבה וכו' אם יתן איש וכו' בוז יבוזו לו

It's Hard to Die on an Empty Stomach

 Been thinking about death lately more than usual. Not in a morbid suicidal ideation way, but rather from a more just obversational one. Partly I guess due to personal life and my age, but also been learning various subjects that touch on the idea (as I'll mention below).

It occurred to me that if sleep is אחד מששים of death, and it seems difficult to go to sleep while hungry, then it's difficult to die "on an empty stomach". Hence זקן ושבע ימים  (Bereishit  25:8. Iyov 42:17)

That being an interesting thing to ponder unto itself. It seems a bit counterintuitive really! Just when a person has ingested food or energy source - exactly then is when they keel over and shut down. (Of course there's a physiological explanation but I'm referring beyond that). You would think that they'd be "revving up", ready to fight and struggle to stay awake and alive. And yet empirically and experientially we know how completely natural it feels. How good it feels. To just close your eyes on a big stomach and have the lights go out.

And that's where I feel the beauty of Korbanot comes in. The beauty of one being מוסר נפשו למיתה every day after the עמידה comes in (as discussed in the Zohar and כתבי אריז"ל). When you feel fully complete and satisfied - what more than to close your eyes and allow oneself to be subsumed by something that is "bigger" than themselves. After having finally "Come" and arrived - to then just "Be".

And I think then how שֶבע  and שָבֵעַ  are related. The Sefirah of Malchut being אילנא דמותא (if I understand correctly what I've read). Seven then being both a sense of completion but also a sense of "finished and done" - as in "done for".   שיתא אלפי שתא עלמא וחד חרוב. 

I guess for all that I'm trying to write and say... what i'm trying to say is that it's only hard to die on an empty stomach. But for someone who is fortunate enough to feel a sense of accomplishment, attainment, or "satiation" in his life - passing on to something beyond may just be as natural as a good nap on a full belly. 

ושבע ילין בל יפקד רע

Independence and Federation

 I found a beautiful zohar who as I see it is saying that in order to have true unity - two sides must first become wholesome in their own independent identity - codependence therefore not allowing for true unity in a relationship.

One must have first יהו"ה אחד by itself, and ושמו אחד by itself - before it's possible to have יהו"ה הוא האלהים.

Maybe that's partially the success of many countries who've adopted models akin to that of the USA of "Independent" states that unite together in one "Federation"...

זהר פרשת ואתחנן, דף רס"ד ע"א. וכן זהר פרשת תרומה דף קס"א ע"ב.

שמע ישראל יהו"ה אלהינו יהו"ה אחד" - דא איהו יחודא חד. "ברוך שם כבוד מלכותו לעולם ועד" - הא יחודא אחרא, למהוי שמיה רזא חד. ורזא דא "יהו"ה הוא האלהים" (מ"א יח, לט) - דא כתיב כד אינון ביחודא חד.

ואי תימא, אי הכי כגוונא דכתיב "יהו"ה אחד ושמו אחד" - לאו איהו "יהו"ה האלהים"? דאי כתיב "יהו"ה ושמו הוא אחד" - הוינא אמרי הכי! לא כתיב אלא "יהו"ה אחד ושמו אחד"! ואצטריך לומר כגוונא דא - "יהוה הוא האלהים הוא" - ויתחזי "יהו"ה אחד ושמו אחד"?

אלא כלא חד! דכד אתאחדן תרין שמהן אלין - דא ביחודא חד ודא ביחודא חד - כדין תרין שמהן אלין אתעבידו חד. ואתכלילן דא בדא. והוי כלא שמא שלים ביחודא חדא. וכדין "יהוה הוא האלהים" - דהא כדין אתכליל כלא, דא בדא, למהוי חד. ועד דאתייחדו כל חד - דא בלחודוי ודא בלחודוי - לא אתכלילו דא בדא למהוי כלא חד.

Chemistry Thoughts

 Where to begin. My thoughts are muddled so who knows how much of it is good. But here goes anyway.

After having studied some chemistry and biochemisty it seems to me that the argument can be made for many kabbalistic allusions when associating elements with the sefirot. 

It seems to me the following associations of elements are highly plausible

• Hydrogen - Chesed, water, the number 1, it's ubiquity in accomapnying all other elements - יומם יצוה ה' חסדו
• Carbon - element 6 - corresponding to either tiferet or yesod or both, the base of all saccharides and energy in carbohydrates
• Nitrogen - Malchut  - element 7
• it's appearance in a number of harmful substances, רגליה יורדות מות, חנקן וחנק
• Oxygen - Bina - element 8
• Phosphurus - element 15 - possibly Chochma as to it's affinity to join with Oxygen (eg Phospates) and it's white color. albeit the danger of "white phosphorus" doesn't seem to jive with החכמה תחיה בעליה.... also problematic is phosphorus expressing in 4 as in tetraphosphorus when seemingly no connecting of Chochma to 4... צע"ע
• Sulfur - element 16  - just would point out that it is prone to creating disulfide bonds contributing to amino acid structure - 2 x 16 = 32 = לב... just a thought for now

Phenomenon

1. Consider the ubiquitous joining of amino acids through polypeptide bonds which are essentially a linking/bonding/ייחוד of a carbon (in the carboxy group) with a nitrogen (in the amino group) - in parallel producing water H20.
2. Adenosine Triphosphate (ATP) - composed of a Adenine, a Ribose, and 3 phosphates have very curious numbers in their molecular structure as follows:
1. Adenine - while true that it seems to be equal overall with C5H5N5 - in truth it's mainly 4 nitrogens (the 5th nitrogen isn't primary to the ring) - possibly relating to malchut and the number 4
2. Ribose - a "male" molecule. although again seemingly equal in it's total number C5H10O5 - in truth in terms of the the primary ring - what you really have is primary oxygen atom  with 4 Carbons underneath it... don't know exactly what to say about that but at the very least it's a "male component".
3. Note the two things above creating - Adenosine - again representing a yichud of male/female
4. But the kicker is the 3 phosphate groups when added to the Adenosine - phosphate (PO4) - מוחין - - it transforms the Adenosine to being a powerhouse of energy with ATP
5. Also note the amazing numbers in ATP - C10 H16 N5 O13 P3 - all seemingly significant numbers
6. I wonder if the 4 possibilies of numbers of phosphate - (AMP, ADP, ATP, and tetraphosphate) can be connected to the various מילואים  of שם הויה where they contain varying numbers of the letter yud....

I had more thoughts regarding oxygen release and absorption in the blood via hemoglobin and myoglobin... רצוא ושוב....  also in that context possibly explaing the duality of O2 comprising בינה ותבונה together, whereas a single Oxygen by itself represents Bina alone. that then explaining that Carbon Monoxide is not really a "poisoning", but rather the affinity to Bina being so great that even when arriving at the much needed "dead" tissue of the body - the hemoglobin refuses to release and be יורד to the בשר. it prefers to cling to the Oxygen at the cost of death of the body. Only with the existence of a second Oxygen molecule (tevuna) is the body willing to "let go" of it's connectiong to הויה for the sake of the dead surrounding tissue...

Asia etymology - as in the aramaic for healing

 Just a quick note. The aramaic term for a healer being אסיא - tying into the unique philosophy of healing in eastern asian culture.

compare with the Zohar also -  פרשת פנחס - ברעיא מהימנא - דף רי"ט ע"א

The nameless physics unit of Meter squared per Seconds Squared and the word מקום

Long time with nothing to say. 

 I've been learning physics. There's a unit that comes up often in physics but for some reason hasn't merited to be given a unit name unto itself (as opposed to other units like Joules, Newtons, etc). That unit is meters squared divided by seconds squared (without consideration of mass which would then be the unit of Newtons). 

 It's striking how this nameless unit comes up in many equations of kinetic and even potential energy (note that when equating kinetic energy 1/2mv^2 with potential energy of mgh - the mass cancels out - such that essentially you're working with this namless unit mentioned above). It also comes up in the famous concept of E=mc^2 - the speed of light squared.

 So for the purposes of this writing I'll make up a term for it - let's call it a SPAC (as I'll explain shortly). 

Got me thinking how to think of what this unit represents... The unit of regular acceleration (meters per second squared) represents acceleration in DISTANCE traversed as time progresses. By logic then then this unit of a SPAC - short for "Spacial Acceleration" would represent acceleration of SPACE / SURFACE being covered as time progresses. It's specifically a measure of Meter SQUARED and it's acceleration over time. 

 Now the insight of mine is this. 

The hebrew word of מקום is equivalent to 186 and you arrive at it exactly by taking the square of the letters of יהו"ה! To me this is an amazing insight to delve further into.

 10^2 + 5^2 + 6^2 + 5^2 = 186.

I'm further intrigued to know if there's any significance to the number derived from the "cubing" of the   שם הויה  which yeilds    10^3 + 5^3 + 6^3 + 5^3 = 1,466 

Good Separations

 As a husband and father I find that sometimes things run best if I remain aloof and don't get involved with the kids. They seem to manage better with just their mother alone.

And I wonder to myself to what degree and in what situations does the same thing apply above....

כשהוא חי קולו אחד וכשהוא מת קולו שבעה

 a very random small thought I had in light of the idea brought in Kinim 3:6

מות = יש קול = 446

compare then the continuation of the mishna:

זקני עם הארץ כל זמן שמזקינין דעתן מיטרפת עליהן.....אבל זקני תורה אינן כן אלא כל זמן שמזקינין דעתן מתישבת עליהן

  The עץ הדעת - Tree of Da'at (Death?..) - being the source of מות....

אין הבור מתמלא מחולייתו

 ברכות ג ע"ב

 כיוון שעלה עמוד השחר נכנסו חכמי ישראל אצלו אמרו לו אדונינו המלך עמך ישראל צריכין פרנסה אמר להם לכו והתפרנסו זה מזה אמרו לו אין הקומץ משביע את הארי ואין הבור מתמלא מחולייתו אמר להם לכו ופשטו ידיכם בגדוד

רציתי לפרש מאי לשון "אדנוני המלך" ולשון "בור" ולשון "בגדוד" דווקא

עיין זוהר חלק א דף קס"ח ע"א -- 

תו אבהן שבקו ליה מחייהון כל חד וחד, אברהם שבק ליה, וכן יעקב ויוסף, יצחק אמאי לא שבק ליה כלום, בגין דדוד מלכא מסטריה קא אתא

 והנה בו"ר עולה יצח"ק (208) וגדו"ד עולה טו"ב (17) , צדיק כי טוב.

ובכן הכוונה לענ"ד שאין ספירת מלכות יכולה להתפרנס על סמך הדינים לבד וזקוקה לפשוט ידיה בגדו"ד, ודו"ק.

It Only Took 40 Years For Me To Find...

Finally a source for what i've been feeling for so long!

It's been so long since i've made any entries here. I've been giving most of my energies towards wikisource. Uploading seforim, etc..

Anyway, came across a sefer called קול התור by R' Hillel of Shklov. In the second section of Perek 5 he talks about the Vilna Gaon's lamenting the lack of worldly knowledge in the torah community and it's great importance, both for understanding the Torah itself and towards showing it's supremacy to the other fields of wisdom of the nations of the world.

I warmly refer anyone to read further there in depth.

חי העולמים

עיין בתוי"ט סוף פרק תמיד, מובא דברי הרב המדקדק אשר העיר על שראוי להיות חי העולמים בציר"י כמו שמצינו במילת "מים" בציר"י כדוגמת "מי תהום". והדבר עומד בסתירה למנהג הספרדים שאומרים חי העולמים בפת"ח.

ולכאורה עפ"י חכמת הנסתר הדברים עומדים על כנם, כי מצינו ש"מים" הינם בבחינת ספירת בינה, בחינת ציר"י. בעוד שספירת חכמה הינה בבחינת פת"ח בבחינת חיים כמו שכתוב "החכמה תחיה בעליה" (קהלת ז יב). ודו"ק

נח , חן , והויה

Saw the following in a sefer called פי המדבר.

The word חן (and consequently נח as well) being related to הויה as follows:

ה, וה , הוה , י"הוה = 58

At first glance I thought it a little strange because it's the opposite of  the usual concept of אחוריים, where usually the first letter of the שם is the point of origin and then gradually expands out -- י , יה , יהו, יהו"ה.  and here it's the opposite -- the last letter of ה being the origin.

But then i thought it's beautiful. The idea of the conventional אחוריים I vaguely remember seeing in עץ חיים as being the idea that every upper ספירה is too "needy" to receive it's own sustenance from the sefira above it, and so every sefira is "looking up" to the sefira above it to receive it's sustenance, and so you have י standing alone, and then you have the ה tagging along and trying to cling to it, hence יה, and so on.

The beauty here then by חן and נח  is that the lowest sefira is standing on its own, not lifting it's eyes for any heavenly salvation or inspiration or special treatment. Just being with what is without expecting anything more. נח איש האדמה. ונח מצא חן.

The upper sefirot then choosing to turn their eyes downward,  so that now you have a new kind of אחוריים wherein every sefira is focusing downward to give, to deal with what is needed. the heavenly assistance that then comes is not as a result of any request or expectation -- וחנותי את אשר אחון.

Just a thought for now. Maybe has substance, maybe doesn't.

זמה היא

תוספתא קידושין פ"א: ומלאה הארץ זמה זמה היא. ר"א אומר זה פנוי [הבא] על הפנויה שלא לשם אישות. ר"א אומר מנין שענוש לפני [מקום כבא] על אשה ואמה? נאמר כאן זמה ונאמר להלן זמה שנאמר (ויקרא כ) ואיש אשר יקח את אשה ואת אמה זמה היא וגו'

I was thinking the logic is actually very straightforward. Why should someone marry a woman? because he wants to bring out more of her in the world. if so, why would you sleep with her mother or daughter who in essence embodies them? it can only be because you just want the physical pleasure, as is the case by a פנוי הבא על הפנויה; not interested in building up and building forth the woman you're with, just interested in the pleasure. 'nuff said.

A general thought on Masechet Gittin

It's been a long time since i learnt Masechet Gittin, and even now I just got up to the first few pages, but I was always bothered by the organization of the masechta. Why in the world should it begin with the seemingly trivial halachot of שליח ממדינת הים צריך שיאמר בפני נכתב ובפני נחתם and not start with the more fundamental concepts of גט such as for example whether עדי מסירה או עדי חתימה כרתי (which equally baffling is placed only at the last perek if memory serves me correctly). It's completely backwards!

So these are the lines along which i'm thinking: Given that everything can be placed along a spectrum between intrinsic existential being (הויה)  versus the manifestation of that being and how it is perceived and related to by the external world, even by the most distant and far removed from it, otherwise known as שם, a name by which the person is called by the external world. And being that the former is a male dimension whereas the latter concept of שם is a female one. And being that מסכת גיטין is dealing in a feminine world of divorcing a woman  --- it then can make sense possibly that the masechta will go in opposite direction i.e. starting at the furthest outpost of שם and working its way to the intrinsic essence of being.

So we begin with the most removed scenario of גט possible -- ממדינת הים, with no husband in sight but only a שליח, and not even עדי הגט  in front of us, and we discuss to what degree and it what circumstances does this removed גט impact us. Only at the end of the masechta will we discuss the fundamental question of what a גט  is intrinsically in and of itself.

Just a proposal at this point. i haven't learnt enough of the masechta to know if it holds water.

Anansi the Spider and His Six Sons

So we received a children's book for my daughter, Anansi and his six sons. It's based on the African Ashanti folklore, and the glaring question i have after reading it is how in the world did kabbalistic concepts make their way into Ashanti Folklore?!

A brief summary: Six sons that jointly and together save their father and then quibble about who is deserving of a prize, a seventh element (a glowing ball) that then becomes none other than -- the Moon. That sounds peculiarly kabbalistic to me...

Full story can be found here.

Peculiar.