Ha'Rgah Ha'Toda'ah- The moment of consciousness!

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Ha’Sephardic Mizrahi L’han’achut Limmudim Shiurim

“ Ha’Rgah Ha’Toda’ah”

The Moment of Consciousness

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Cheshvan Arba’ah Asar 5778.

Ma’et Rabino Aminadav Ibn Avraham Hinton

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The Portuguese, Turkish Sephardic Mizrahi Jew

“ The fear (Ha’Yirat-respect, awe, reverence- Yirat is feminine, as a wife adores her Hashem, so shall we fear our G-d) of Hashem is His treasure “ (Yeshayah 33:6). Rava said: When a man is led in for judgment [In Ha’Olam Ha’Bah], he is asked, “In your dealings, did you give and take with integrity? Did you fix definite times for study of Tora? Did you fulfill the duty of being fruitful and multiplying? Did you wait for Hashem’s deliverance? Did you analyze the wisdom you acquired? Did you draw proper inferences from each utterance? No mater what the answer to these questions, if “ the fear of Hashem is his treasure, “ it will go well with him; if not, it will not go well. The latter may be compared to a situation where a man told his agent, “ Bring a kor (from the root word Koret -10 ephahs, 58 gallons) of wheat up for me into my upper chamber.” After the agent went and brought it up, the man asked him, “Did you mix in with it a kav (equal to 1/6 seah) of sandy soil containing salt?” When the agent said no, he replied, “ Then it would have been better if you had not carried up the wheat at all. B. Shab 31a.

At the moment of awareness is the moment of consciousness, that is at the moment of acceptance, consciousness is the moment of placement, the moment of realization, for their are times of awareness where we blind, halter consciousness or reject or seek to remove the time between awareness and the time of conceive, response, react, illumination and regard!

What transpires from the moment of awareness, to the moment of consciousness, the acceptance of consciousness, to the moment of realization and the glimpse or seconds within rationalization- to the consciousness of choice or the heart’s response to the conscious thought of acceptance, the awareness of reaction to the conscious thought of regard. The moment of solecism or peccancy, Toralessness, foible cacology. At the moment of Hashem’s call was Adam’s and Chavah’s awareness or conscious acceptance or awareness in the moment of selection (Bereshith 3.8/ B. Sanh 38b). Consciousness is vertiginous- for the act conceals (Chubah-To hide one’s self). The conscious thought renders the hearts response to the awareness of reaction and choice in the moment of unconscious acceptance to conscious selections amidst inert inverted paralysis (Ha’Ch’bah- To hide as did Adam and Chavah- B’ Sot 9b.) regarding Tora attentiveness in the conscious awareness of actuality or forethought, prethought foreboding premonition of consciousness to preclude awareness in the moments of reaction, premeditation for the propensity of predilection, intent and proclivity. What changes within our consciousness, temperament, mindsets when consciousness is sensible to awareness and awareness to realization, cognizance, acquiescence, affirmation, declaration, ratification to rectification, regarding the impermanence of our own temporealities, presentiment, comprehension, sensibility, sensitiveness and sympathy. It causes

TESHUVAH KADI LITKAN ET ETZMANU BARGAH SHAN’CHANU MODI’IM UM’KABALIM ET HA’ZA’ORAN VATI’HA’OHR- To seek to rectify ourselves at the moment we are aware and accepting towards the need for cleansing, the awareness of the light!

KALU’MAR L’HAZRA’HUT AM HA’ZAMI MAV’PANIM UL’LA HA’AZMI HA’MUDA’UT HA’MUDAT SHEL HA’SHAL’CHA, TUZAH TA’GUVAH UHAT’CHAT SH’UT- That is to identify with the self from within and without the self, the conscious awareness of ramification, result, response and renewal.

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There is a conscious moment of unconsciousness towards the conscious decision to be unconscious regarding the awareness opposite the objection and acceptance.

LE’TECH- Measuring grain!

Like measuring grain, a grain that blows in the chaff to purify the wheat is lost in the wind at each tossing, turning, spindling and aerating, a grain each time is lost in and carried away with the wind. That is within unconsciousness to consciously negate awareness, a granule of self regarding spirituality is lost in the wind at the tossing turbulence of negation to the forebading awareness of conscious thinking to conscious decisions per the outcome and aiding or Nachat- to descend, to sink! Natash from Ntushim to N’tusha, Netash, Ye’natsh- To scatter, reject, leave, to give up, to remit. Which is reduce, decline, renounce, disperse and forsake.

At the moment of consciousness is NI (?? ) in awareness to one’s consciousness, the soul, body, mind becomes NI- Laments, Wailing. But why? The conscious awareness of the body opens its eyes to the clarity of the spirits correcting, towards the soul’s working at the impulse of Hashem to the deciding factor of the person to the harmony of NI which is the acceptance of Hashem, which is Teshuvah which works in Tikun inside Neshamah to Guf (The body) to Ni’cho’cha of Nicho’cha’of, Nicho’chim Ha’Tora Hashem- The pleasantness, agreeableness, delight of Hashem! The last two letter of Hineni (????) is NI, thus Hineni indicating: Here am I.

This means: KANA’FLI’KET, CHUL’SHA, N’TAL, MA’BIA ECHAD LA’TIKUN B’ZAMIN SHANIM BA’CHI’IM K’ASHAR HA’GUF, V’HA’NEFESH UHA’NESHAMAH L’HATPAZAL ECHAD MAH’SH’NI B’CHAI’IM HA’ELAH- Conflict, weakness, burden brings one to rectification at various times within the life when one leaves the order of Hashem as the body and mind and soul splinter off from each other in this life… This is a linkage….

What we can’t fathom is why do we consciously decide to subconsciously in awarity denounce or decide to do opposite of Tora, opposite of Hashem in a cycle of conflicts because as Iyov was selected, our Guf has selected us! Our impermanence seeks N’tel- burden through Avoi neediness towards its own desires and wants against Nefesh Ha’Ohr Hashem that is within! This explains why Iyov who was in the state of Adam Ha’Kadmon in Nefesh was Adam Ha’Rishon in Guf- for even as righteous as he was, what happened to his body? Even if one could reach the pinnacle of Hashem’s Kedusha which he can not, but if he could his body would desist and vanish to the soul- Neshamah- for the Guf is engrossed with the shell, husk (Kelpi from the root word: Klipat, Hashum which literally means: Shell, Husk, Evil Spirit, Worthless thing)! (Mishle 20.27/ Vayikra 19.18/ Ibid 13.5).

Sephardic Rabino Bachya Ibn Paquda stated in Ha’Choboth Ha’Lebaboth- The superfluities of this world disturb and hinder us in the service of G-d…….

I am convinced Alam, Alumim, Alum, Ni’Alam- To hide, conceal, secretism- to diverge consciousness to unconsciousness to Ya’lim- to hide, conceal, to darken, to blame is sent or rather attributed to the mankind as was it to Iyov to heighten, chisel and sharpen the keen awareness of oneself before His G-d! What then is Hit’ollel- To perform, to do, an evil deed but to draw one to thee conclusion of his own impermanence which draws an awareness of one’s consciousness regarding who Hashem is and His Tora in relation to the chiseling, sharpening, the correction of the soul, body, mind where it must reprove, rectify, correct, condemn and cleanse so one’s own Hit’ollel evil deed or deeds that dishonor is a Ollot- gleaning time of the chaffing Le’tech measuring grain towards NI the lamenting of one’s Amam, Omem- bestowal to Hashem’s ways which are Amak- unfathomable and beyond our comprehension! To become aware of oneself before Hashem is Alaf- a veil, cover and thus when seeking Hashem in any regard the veil of one’s own deeds is Ollot- brought before him till the measurement of the purity of the soul perfects the impermanence of the body over and over again as it elevates, digresses, grows, falters, falls in a cycle called T’mutah- mortality, Mazet- decease, fate, quietus! That is we are conscious even of our own unconsciousness and aware when seeking to be unaware regarding the convergence of our own problematic T’mutah!

The miracles that happened in Egypt were most miraculous because they were in conflict for 400 years! The conflict made the miracles momentous! For a keen awareness and consciousness of G-d is clarified when one seeks G-d in conflict! Man’s conflict is his wealth! (Sh’mot 7 through Sh’mot 14 for example).

Man is desperate for Hashem! Even when he doesn’t seek Hashem at the same heightened sense of awareness at all times, he amidst life is still desperately in need of Hashem even if he subconsciously consciously negates or regresses or hides sensitivity to and towards his need for G-d!

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Rabino Isaac Luria (1534-1512) teaches us Tikun is of the world of emanation (Ha’Azalah). It occurred when six separable points cojoined into three lines, one with the other in unity the private domain. After love and uniqueness were given to Ha’Sefirot, the six points joined into one image. Article 58, 59 Chayyim Vital. {We will cover more from Rabino Luria in a minute}

The shattering dispersion of man is an emanation, man including every man is fragmented within himself, his consciousness, like his will, like his desires, like his wants and needs, his placement in spirituality is fragmented, shattered into separate points, veritable pieces of spirituality and temporeality, his world is fragmented, his over all perspective is fragmented which illustrates why he, that is every man cycles between the good of G-d and the subconscious conscious decision of reversion towards and against Tora! His propensity towards staying invested in one over the other depends on moments taking place inside moments of thought, deeds, doings, happenstance, changes, conflicts and his trouble within himself and around him. He strives after perfection, perfecting the problems of pain sought amidst Ha’Azalah- His emanation! The word emanation is a noun for emergence, arising, derivation, effluence, flow, escape, exudation, gush, outflow, outpour, proceeding…..

Even in our unconsciousness we are subconsciously conscious as in dreaming dreams that come unclean, spiritual, sporadic and sparse. We are fragmented that it even effects the subconscious dream (Cha’lama’ut Ha’Karti’im) that we neither sought, thought, seek, wanted, hoped for or even fully understand. This Chal’lamut Ha’Karti’im comes as Ha’Azalah unforeseen out of the proceedings of soul, mind and body.

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Rabino Isaac Luria (1534-1572) in Chayyim Vital stated in section 53.

The vessels (Klipot) broke and descended to the place of death in the secret (Ha’Sod) of Ha’Gan Eden, Etz Ha’Da’at (The Tree of Knowledge). Then the bodies (Gufim) that were from these vessels were fated to die so that they might be purified of the drosses that were in them. The drosses that had been in these bodies were purified by death and they became good. They then ascended, returning to the upper thought again, to the place from which they had previously fallen, to the place where the vessels of the kings had also ascended in the secret of female waters so that they might be purified among Ha’Partsufim in Atsilut.

Ha’Partsufim- Divine personae, visages, face, form, configuration.

Atsilut- Deepest immanent world that is closest to the infinite light.

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Ha’ARI- Rabino Isaac Luria (1534- 1572) in Chayyim Vital section 54 states:

Their souls were completely righteous good and not evil. Ha’Sitra Ahara did not rule in these souls… But their bodies were formed from Ha’Etz Da’at- The tree of knowledge and Ha’Sitra Ahara therefore ruled in these bodies. She comes from rust and waste that is on the back of the gold…. They thus ascended and were purified in the aspects of male and female waters as is known until Abba and Ima join to form life [again]…

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Ha’Sitra Ahara- The other side opposite of Kedusha. She is our selfishness, the receival only for self states Baal Ha’Sulam. She is our reason against reasoning- the forces of man’s impermanence (Arai’ut) his briefness, ephermerality, pithiness, transience, transitoriness, instability, imbalance, capriciousness, disequilibrium, fickleness, flightiness, inconsistency, insecurity, irregularity, oscillation, pliancy and unpredictability is volatile within his being until His Kadmon changes his Rishon- forces against the self from within the self cause shattering fragmentation against the self and will cause the self to improve thus Tikun or regress (La’seget), digress (Listot), desist (Lachdol) and self damage (Nazach Azimi) to the souls perfecting (Moshalam), the bodies (Gufim) are under Gufim Shel Hofi’et- bodies of impressions of Ha’Sitra Achra because temporealities of our temporariness is inputed with fragmentations of outer particles or forces that went in the sublimities of all that we are- Ha’ARI said until Abba and Ima join to form again, until our clustered selves, our husk, outer selves are removed and our bodies, which are shells holding in all such things is decontaminated (Tehur) we are infected by our own corruption, debauchery, depravity, muck, tarnish of Ha’Sitra Achra. Da’vid in Tehillim wrestles with these issues throughout most of Sefer Tehillim! This Shebirath Ha’Kelim (breaking of the vessels), Tehiru- voidance has no remedy but Tora, Halacha, Rechinut!

The question is amidst consciousness, awareness, subconscious translucency where do we find the balance of life (Ma’Azan Ha’Chaim) from day to day amidst the inner struggles we face. A balance in imbalance is a Ba’Amazah- middle ground!

To this Ha’ARI (Rabino Isaac Luria 1534-1572) bless his memory states in Chayyim Vital Article 106.

After the sin of Adam, all of his garments and limbs were lost including those that would make of the sons of Adam of Israel of this world. They fell into gleaming shells (Kelipah Nogah). After having been purified, they returned, mixed amongst good and evil. And then, gleaming shells took the form of mankind. Mankind had power over others to cause pain and to destroy (kill, inflict) as is mentioned in Saba of Mishpatim. And all of the garments of Adam fell and mixed with the evil of the shells of matter. Each body is good and evil! These garments (bodies) must be purified again by means of the Commandments (Mitzvot)!!!!

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Because every single human being is mixed with all such matter, he is, who ever he is, is good and evil! Seeking Tora is his only hope for peace, seeking to obey Ha’Mitzvot that is purposely applying what he gains from Tora is his only hope for purification, peace, purpose and promise. When he applies or returns to Tora then his garments are being cleansed against the gleaming prickery of his own contumacy for all man, mankind are stubborn, perverse, rebellious, willful, obstinate, resistant and disobedient to Tora at times….

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Ha’ARI (Rabino Issac Luria 1534-1572) stated in Chayyim Vital Article 255, 256, 257.

Before Adam was created (Beri’at Ha’Adam) and before the creation (Y’zirah, Bara), Zeir (The light of grace (Chen) Individual leadership of divine attributes) and Nukvah -True and direct root of created beings, connected in existence HEYEH, yet indivisible in life and spiritual growth with Zeir Anpin- female counterpart develop from Sefira Malkut the kingdom, the active divine presence within. Zeir and Nukva were unconscious and joined [back to back]. Therefore all worlds were unconscious and joined according to this secret in the worlds of making our world, our world existed in the same state.

Divine inner consciousness is the vessel of the soul! The heart is the vessel (Ha’Klipot) of the soul’s higher emotions and the liver (filter- Kaved) is the vessel of its physical life force (Kuch Ha’Chaim Hafizi). The soul spreads from divine consciousness (Ha’Tuda’ah Ha’Elohit) throughout the body. It is called adult (Mvugar Zeir Anpin), the divine inner consciousness. It is recognized only in this consciousness and not in the body….

The souls higher emotions spread from within the heart and into the body. The heart is the intermediate vessel (Keli Bini’im) that is called nursing (Ha’Nakah) and it is the garment for the upper soul (Ha’Nefesh Ha’Alionah) and divine consciousness (Ha’Todah Ha’Elohit). The upper soul is only recognized in divine consciousness because the body is no longer perceived. Then the souls physical life force (Et Ha’Neshamah Kuch Ha’Chaim Ha’Fizi) spreads inside of the liver (filter-Kaved). It covers the souls higher emotions and heart. The souls higher emotions (Et Ha’Nishmot Ra’gashot Yotar) are only recognized the heart…. Article 257.

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There was NO NEED FOR CONSCIOUSNESS in the state of completion as living souls, there will be no need for consciousness which is concern, heed, mindfulness, prewarn, cognizance of one’s blemish, fallibility, glitch, insufficiency, frailty, defect, disfigurement in the state of completion thus Ha’ARI is correct when we were only of the divine presence and when we become of only the divine presence, there will be no need for consciousness, awareness to our ephemeral evanescent as we won’t be shattered or fragmented thus our consciousness will become conviction! We need consciousness to act like an instinct of the hole in the road ahead so that we go around it, so that we don’t break our ankles! It then is therefore our spark to awaken to the sensitivity of Tora’s beckoning all for our return (Tikun) to Tikvah Ha’Ohr Hashem Teshuvah!

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Article 256 from Ha’ARI further states:

Divine inner consciousness is the vessel of the soul!

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Our emotions like the liver filters between the conscious, unconscious, subconsciousness of our emotional reactions to and of our lives. It operates within our souls for our souls are keys that Hashem uses to reach us and not the body, for the body is only animal (Ba’al Chayah) its mastery is its insatiable hunger for self pleasure! It’s our animal!

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Explanation of Article 257 of Ha’ARI.

The souls higher emotions spread from within the heart and then to the body. This vessel nurses, is our care takers regarding our illness-the body, thus nursing is the garment, cloak, covering for the soul to tunnel to the emotional response, reaction in working on softening the heart, which is the desire, which is the will to receive, negate or reject. The heart responds emotionally to change and if changes occur it is because emotionally we felt the need for something taking place within us. Thus Tora teaches us…………

He formed Ha’Levot (The Hearts), Yachad; He considers all their Ma’asim (Deeds). Tehillim 33:15.

Teach me Ha’Derech (Your ways, path) Hashem; I will walk in Ha’Emeth (The truth); Yachad (undivided) Levavi (My Heart) to revere your name. Tehillim 86.11

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Ha’ARI states: Article 259. The vessel of divine consciousness moves through all the body.

Ha’ARI states: Article 273. The root of evil comes from the broken vessels. Good comes from the great light. And if it were not so, there would be only good in the world…

Ha’ARI states: Article 275. The light which comes by way of returning above is the light and it is judgment (Pasak Din).

Ha’ARI states: Article 276. When a person is born, the soul of that person must purify the sparks that fell to his or to her share. The sparks fell because of the sin of Adam Ha’Rishon in Kelipah Nogah. This is why a person is born into this world.

Ha’ARI states: Article 14. Adam among the worlds. If Adam had not sinned, all worlds would have been repaired and sustained in union and divine consciousness.

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Rabbi Moshe Chaim Luzzato (Ramchal 1707 to 1746) taught in Ha’Derech Hashem, Ba’Avodat Boranu Section 61. Man’s defilement at night (Tumah B’Lilah).

True good and evil are primarily the results of man’s deeds. In order for this arrangement to be possible, however, the highest wisdom determined that the laws of nature (Chupi Ha’Tevah) contain a framework for the expansion of evil as well as its prevention. To achieve this, the Highest wisdom (Ha’Chochmah Ha’Gevuhavi’otar) decreed that a portion of the daily cycle be given over to evil, where it would have authority and proliferate so that it would be prepared to assimilate the product of man’s deeds (Ma’Asim Shel Adam). It was also decreed that there be another portion of the daily cycle when this ability be taken away from evil, so that it be in a state [of weakness] where man’s deeds (Ma’Asim Shem Adam) can cause it be subjugated. Hashem therefore set up two concepts, namely Spiritual Light- Ohr Rechni and darkness (Choshech), which are the results of His illumination and its absence respectively. Hashem then divided the daily cycle among them providing day time for this light and night time for this darkness. The authority of these forces of evil is then given to them at night and they are driven away by day. All this is so that they should be prepared to assimilate the products of man’s deeds. When the forces of evil are given authority and proliferate in the world, the spiritual darkness of the world is likewise increased and strengthened. Therefore even though man may be sound sleep [ and not involved in any evil], the corruption (Tumah) that is prevalent spreads over him. (The subconscious consciousness of inertia- Hypnagogia). The degree to which it can do so depends on the amount of spiritual darkness that exists in the individual’s body as a result of his materialism (Chomranut) and evil urges (Ha’Yetzer Ra). Besides this, it is also part of the general order that when a person sleeps the higher portions of his soul remove themselves from him. He therefore experiences a taste of death (Ta’am Shel Mavet) while he sleeps, and Ha’Chazal Rabbonim therefore teach us that sleep is one sixtieth of death (Berachos 57b).

As a result of the absence of the purifying light of the soul (Neshamah), spiritual darkness becomes all the more potent in man’s body. The body is therefore much more open for this corruption to spread over it. This is the concept of the noxious spirit that rests on a person’s hands when he wakes up in the morning, as Ha’Chazal Ha’Rabbonim teach us (Shabbath 108b; Orach Chaim 4:2; Zohar 1:184b). The reason that is rests on the hand, and no where else is the result of the limits that the Highest Wisdom determined for it. According to mans state in this world, this is the appropriate degree that this unclean spirit should affect him, no more and no less….

SHACHARIT NETILAT YADAYIN:

The first act is the washing of one’s hands. It is the hands that are defiled and upon which the noxious spirits rests, and it therefore necessary to purify them and drive away this evil. Hashem ordained that this noxious spirit should be driven away through proper washing, as Ha’Chazal Ha’Rabbonim taught us [namely by one pouring water over his hands three times] alternately through this, man’s entire body is also purified just as it was all defiled as a result of the noxious spirit that pervaded his hands. [Man is a microcosm and therefore] this concept also includes a rectification of creation as a whole. Through the ritual of washing one’s hands, the world is also purified of its night time corruption, and brought out of its spiritual darkness. Related to this is the cleansing of one’s body by attending the lavatory. Through all these things, man is purified and prepared to approach his Creator…..

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As Ta’am Shel Mavet we are

SHUV V’SHUV BA’MAZEV SHEL SHINAH GA’OSES K’ADAM B’ZAMINI’UT UMTA’ORAR, B’GAIL, KO’AV AIIF Y’CHASAR MANOCHA AV NACHA ZMANIT repeatedly in the state of sleep as Adam temporaily and awakened in age, we keep redying the death of Adam each night, tired, restless or temporarily rested….

That is when we sleep we are repeating the death of Adam from within our Guf in temporeality. The condition of fragmentation as shattered husk, as people of impermanence, vessels as shards. Therefore Ha’Ramchal like Ha’ARI both illustrate further in their writings that one’s only way to come to terms with it all, to reach any zenith of spirituality is through Tora and Ha’Mitzvot!!!! When we falter in Tora and Ha’Mitzvot obviously we are growing in pleasing the animal’s cravings, its insatiable hunger in one form or another in Horayot Avera Chati’im- forsaking Tora and Ha’Mitzvot is feeding the animal to do all manner that brings us pleasure within the body while the soul is athirst!

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Rabbi Judah Ben Rabbi Nahmani, Resk Lakish’s interpretation expounded: The verse “ Trust not in evil, put no confidence in such as intimate (Mikhah 7:5) means that if the impulse (Ha’ Sitra Achara, Da’chaf) to evil (Re’eh) says to you “ sin and the Holy One will pardon you” do not believe it. You may say: But who will testify against me? The stones of your house, the beams of your house, even the furnishing of your house will testify against you, for Tora says, “ The stone shall cry out of the walls, and the beam out of the timber shall answer it (Chevakuk 2:11). However, Ha’Chazal Ha’Rabbonim assert: The man’s own soul will testify against him, for Tora says, “ Keep the doors of your mouth from her that lyes in your bosom ( Mikhah 7:5). What is it that lyes in a man’s bosom? You must admit, it is the soul…..

Rabbi Zerika said: The two ministering angels that accompany him will testify against him, for it is said, “ He will give His angels charge over you, to watch you in all your doings (Tehillim 91.11). But other Chazal assert: A man’s own limbs (Ha’Guf- The body) will testify against him, for they have been told “ Therefore you are my witnesses, says Hashem and I am G-d (Yeshayahu 43:12) B. Hag 16a.

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CONCLUSION:

According to Rabbi Judah Ben Rabbi Nahmah: We can’t place trust in the devises that evil uses, such as that which is or becomes intimate to us in appearance, that which appears as harmless, affectionate, dear, fond, snug, cozy, comfortable or cozy. Evil uses things that are familiar to desensitize our guard, to appear to be something desirable, enjoyable, fun, frolic and fancy. But beyond the costume that it wears is a real monster, a real life draining force of Ha’Sitra Achra that uses impulse from within Ha’Yetzer Ra to speak to us, to compel us to violate Tora- this conscious convincing hinders awareness and clarity! Do not believe that is, that such premeditation is pardonable when it seems to do what it knows it should not! Thus the conscious selection and willfulness causes the stones, beams, furnishings to testify against the premonition, canniness, clairvoyance of intent. The man’s souls will testify against the actions of Ha’Guf, Ha’Chazal Ha’Rabbonim indicates the body, our limbs testify against the doings of our own bodies. Our own limbs stand before Hashem and witness what the body did against Tora! The body is given a voice per the actions and deeds of its bodies enforcement as the limbs had no choice but to comply to the subjection of the decisions rendered in the doings of the body…

All such things that speak against us or testify against us is that which we used against the Creator! Therefore to rectify all of these problems and issues man must draw to Tora and Ha’Mitzvot for this is indeed His own remedy for hope, happiness, health, renewal and recovery.

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