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 refused to releases 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