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

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