Now, then: in our first sequential examination
of the sephiroth, we will begin at Malkuth and will then circle
around to Kether to proceed again towards Malkuth. This approach
is not so disorderly as it might seem; a treatment of its basis
in the traditions of kabbalah is given in the Malkuth text on
the messages to the churches of Asia.
Our purpose will be to discover what the spheres
have to add to our appreciation of Y'shúa's Sermon on
the Mount, as recounted in Sephir MattíthYahu, the Book
of Matthew. The little they might add to our understanding of
these scriptures must not be gainsaid; for revelation, we recall,
is given by the littles.
We do not claim, therefore, that what follows
is the ultimate interpretation of these words of the Master,
as explained previously, but offer this interpretation simply
as an example of kabbalistic exegesis. To those who will think
we make too much, in these pages, of numbers, whether stated
or implied by quoted scriptures, we offer the reminder that even
the hairs of our heads are numbered: it is not presumptuous,
in consequence, to assume that the operation of numbers in scripture
has special, intended significance. Overlooking this literal
enforcement of the plausibility of our approach, let us proceed.
The beatitudes of Saint Matthew are nine in
number. As the sephiroth are ten, their relevance to the Sermon
on the Mount is not immediately apparent. However, we find a
tenth beatitude hidden in the precepts beginning with Matthew
5:13 and continuing, minimally, through the end of Matthew 7,
in the teaching of the wise man who both hears and performs the
sayings of Y'shúa: as it is written in Revelation 22,
"blessed is he that keepeth the sayings of this book."
Kingdoms are ordered by the operation of law; and Malkuth, the
manifestation of the Kingdom of Elohim, is ordered by the spiritual
precepts of El-- however much grace may abound.
Expressed otherwise, Y'shúa might also
have taught, "Blessed are they who shall hear the words
of life and do them: for they shall dwell securely." It
is rather wonderful, however, that He chose to retain a hidden
blessing in reserve: some shall imagine themselves worthy of
the nine, but shall be confounded by the tenth; so, also, shall
some see themselves as unworthy in the nine, but shall, by the
tenth blessing, be confirmed in all to all-as it is written,
"and the last, first."
I find yet another reason for no written beatitude
in the Sermon on the Mount that we might assign as belonging
uniquely to Sephirah Malkuth. Y'shúa teaches that the
Kingdom-- Malkuth-- is like leaven hidden in measures of meal.
Without digressing overmuch into interpretation of what these
three measures of meal might signify, we note that the blessing
of the Kingdom is promised twice in the beatitudes. And why not
thrice? Well, because the Kingdom is yet hidden until the full
manifestation of the Sons of God; so, also, is the fullness of
its blessing. The ultimate, tenth blessing will be pronounced
with joy as all beatitudes are confirmed upon those who shall
appear in the maturation of Malkuth: as it is written, "And
in their mouth was found no guile: for they are without fault
before the throne of El."
The precepts of the Sermon on the Mount are
the distilled essence of Y'shúa's doctrinal gifts to the
Kingdom-- the very fabric of the righteous mammon with which
the Father has clothed Him. To hold them in one's heart while
reading all other scripture is to stand before an open door through
which shines every nuance of sound interpretation.
Although they are of surpassing wisdom in
every phrase, one nevertheless tends to receive them-- not without
good reason-- in the contexts of mutable states of being, remaining
largely ignorant of those qualities of light beyond the prevailing
visible spectrum. Because the beatitudes address themselves majestically
to every spiritual state, let no one construe their force at
any reading to signal the limits of their application.
Kether: Crown, Intelligence
the poor in spirit: for theirs is the kingdom of heaven.
As perceived in the microcosm of the human
body, Kether is the sphere of intelligence: it is the crown given
to man as signet of his dominion over all things created upon
Earth, from the beginning. Not only is intelligence the tool
by which man has subjugated the elements and lesser creatures
to his own will, often to his harm and shame, but it is also
the faculty by which man measures the movements of spirit within
his own being-- both "the spirit of man that goeth upward,
and the spirit of the beast that goeth downward to the earth."
From both the Greek and Hebrew scriptures,
the words meaning "spirit" could be literally translated
as "breath," or as "breeze." The two movements
of spirit in the remarkable King James version of the Ecclesiastes
parable, which are likened-- as in a double inversion-- unto
the exhale and the inhale of breath, are the contrary winds that
drive the whirlwind of which Paul speaks in Romans 7.
With an intelligence focused upon the power
of the Breath of YHWH,
which has come to dwell within the tabernacle of the mortal body
in the position of the Son, man is able to quieten the contrary
winds, his spirit's lesser winds: he is able to impoverish them,
to rob them of their velocities. As one recognizes and chooses
the still, small, ever-present voice of God's guiding Spirit
within (those who seek shall find), he enters into rest-- into
Hearing all things, now, in the peace that
passes understanding, the Tabernacle Man is enabled to formulate
thought and words to effect the powerful and productive inner
calm of Matthew, Chapter 8; for he has learned instruction by
God's own, soundless voice as it resonates within; and he can
no longer easily ask amiss, having been opened unto the reality
of the Kingdom of Elohim within his own soul.
This inward focus on the expressions of YHWH is the mind found in Messiah
Y'shúa. Allegiance to the operations of this mind in the
Tabernacle Man puts to death the thieving carnal mind of the
natural man through processes of transformation; and it opens
the spiritual path to the full resurrection of Yahushúa
within, according to the glorious freedom of the Sons of Elohim.
they that mourn: for they shall be comforted.
It is often taught, in ignorance of the subtleties
of archaic usage, that, "The fear of the Lord (YHWH/hwhy) is the beginning
of wisdom"-- of Chokmah. The word, "fear," in
this verse, would be more truly translated as "reverence."
Nevertheless (He who is in us is greater than the mysteries of
translation), the charitable end of wisdom is comfort; for we
know that the perfection of love, which is wisdom, casts out
all fear-- all fright.
What cause is there either to mourn or to
be afraid, unless one has yet to learn sufficiently of the righteousness
of El? As the El of wisdom and love teaches us His ways, our
joy shall become full; for the ways of Yah satisfy every noble
desire of the human heart. His ways also cleanse all ignoble
desires, preparing the way for even their proper fulfillment:
as it is written, "For the Son of Elohim was not yea and
nay, but in Him was yea."
The world writhes always in quiet agony to
the keen perceptions of a spiritual man. Periodically, its travail
increases that any merely sentient man might see its pains. The
karmic wheel of history notwithstanding, however, YHWH has declared His creation
to be "good" and "very good" from the beginning:
knowing all things that should come to pass and winking at these,
our times of ignorance.
It is from His higher knowledge He speaks
when HaShem promises to wipe away the tears from every eye. Though
we cannot fully see that end, we continually invoke the Elohim
of sight to envision it, that our hearts and minds might come
to comfort in Wisdom: not worldly wisdom, which is born of reason,
but the Spirit of Wisdom that proceeds from YHWH, the author and finisher of our faith.
the meek: for they shall inherit the earth.
And how shall one become meek, except he understands--
except he rests in the Elohim of comprehension signified by Binah?
The meek walk in unfailing repentance, submitting themselves
at all times to the will of HaShem as it becomes known to them.
Therefore, they also orient their minds to service in all things,
preferring the welfare of their neighbors and brethren to their
own. They comprehend that we enter fully into the Kingdom of
Elohim only in the unity of the faith-- together; and they commit
themselves wholeheartedly to the work of the harvest.
Such as understand do not exalt themselves
by continually striving to save their own souls: they are willing
to lose them, were it possible, to lift a fallen brother from
the ditch or to boost a rising brother over the wall of the enemy.
To such as remain meekly open-- without any premeditation-- to
the will of the unsearchable Spirit of Wisdom as it moves in
the lives of men, shall be given Earth, the Kingdom, and all
things: even as Yahushúa is given of the Father; for these
shall appear at the great wedding feast clothed in garments of
white: in the good deeds of their sacrificial service in meekness.
Chesed: Love, Mercy
they which do hunger and thirst after righteousness: for they
shall be filled.
"Learn what that meaneth, I will have
mercy, and not sacrifice" Even when we shall have fully
come to know the spiritual interpretations of the laws pertaining
to sacrifice as they speak concerning the use of the light energies
that reside within the soul of the Tabernacle Man, the parable
will still apply. To hunger only after righteous deeds-- the
fruit of God's righteousness in us-- is to create a desire to
become, ourselves, righteous; and righteousness belongs to YHWH. Such a covetous desire,
right as it might seem, wars against a meek spirit.
Righteousness is imputed to us only
as we continue to hunger for its Source in faith. As we fill
with the righteousness of Elohim as it manifests itself through
us, however, we will find ourselves walking in the good deeds
He has prepared for us from the beginning. As we are faithful
to glorify Him in our walks, He is also faithful to fill the
cups of our bodily members with the light of His righteousness,
to their overflowing-- of which abundant radiance shall our crowns
of righteousness be formed.
Certain in the knowledge that the righteousness
attending us belongs to Elohim, we can be filled to walk faithfully
in mercy as stewards of righteousness: the seeds of the hierophant--
that stern, religious disciplinarian-- will not flourish in the
fertile soil of our soul fields. While we walk in Messiah-- in
the Spirit of the Anointing as it fills the tabernacle after
alighting upon the mercy seat of the heart-- we come to understand
that mercy is acceptable sacrifice: for if we do not forgive
freely from our hearts, neither can we be freely forgiven; and
neither will the Spirit of Truth be content to dwell with us.
Forgiveness, acceptance, and knowledge of
the ways of Yah are the aim of sacrifice-- of the dedicated use
of our faculties and energies in the service of the Kingdom of
Elohim. If we would receive the blessing of mercy for ourselves,
we must graciously and actively sow seeds of mercy into the hearts
Mercy is the child of love-- of Chesed; and
only the merciful can hunger and thirst after true righteousness,
as they only are prepared both to receive of it freely from above
and to give of it freely unto as many as are in need. Truly,
they shall be filled! Our righteous Father is rich in mercy--
is able to overwhelm the creation with its outpouring in righteousness.
Let us fast for the gift of mercy in our lives
by ceasing from our own works; for to focus hungrily upon a desire
to establish one's own righteousness is to invite thirst for
revenge, retribution, and recompense, should we be threatened
with its loss. Let us, rather, hunger and thirst after the unfailing
righteousness of Elohim, that, as we are filled beyond capacity,
the whole Earth may come to be filled in the overflow, with knowledge
of Him, in justice and in truth.
Din: Power, Action
the merciful: for they shall obtain mercy.
The binary principle displayed in the sephiroth
of the right- and left-hand pillars of Adam Kadmon will be presented
more fully in the section of text dealing with the spheres as
they speak concerning the messages to the churches of Asia. That
principle is evident here, however, in the blessing upon those
faithful stewards who shall receive the bestowal of righteousness
and of mercy.
Judgment and mercy are inseparable in the
righteousness of HaShem: The Name (hwhy) is a statement of their perfect agreement; Yah gives
Light (H) in justice and Yah balances (W) the resulting illumination
in mercy. We need not fear judgment without mercy; nor may we
expect mercy without judgment.
In our past, our agreement with the covenant
of The Name was broken by sin; but HaShem is faithful beyond
our violations, as the promises to Yisrael verify. YHWH renews His covenant for
life by writing it upon the tablets of our hearts and minds in
the restoration that comes in Messiah. Putting on the garments
of Mashiyach annuls the covenant with death.
A loving spirit tends to mercy, opening the
soul to be filled by the righteousness of Elohim, but that mercy
must be given expression in action in order to bear fruit in
the earth: as it is written, "unless a seed falleth to the
ground, it abideth alone." In Chesed, mercy is conceived
and developed; in Din, it is born.
The natural birth process is a parable that
teaches us, among many other things, that love must labor to
bring forth her child. Mercy, the quality, is conceived by receiving
of the righteousness of Elohim. Mercy is given form as that righteousness
from above is nurtured unto exterior manifestation upon its release
into the realm of action, which is represented by Sephirah Din.
By our actions confirming the presence of
God's righteousness in us, mercy is truly born in power: able
to transform both the lives of those who give and those who receive;
for as we do unto others, so shall it be done unto us-- both
in this world, and in the age coming in the full stature of the
manifestation of the Sons of El.
the pure in heart: for they shall see God.
The word that is translated, here, as "pure"
comes from a Greek root associated with cleanliness-- with the
purity that comes by washing. Another Greek word signifies a
purity of nature. The stony heart of natural man in his fallen
state is desperately wicked and must be broken, that its hold
upon reason might be weakened. As man awakens to his inner impoverishment,
he is prepared to comprehend the approach of the Savior; as he
acknowledges that impoverishment in contrition, he is ready to
receive Mashiyach upon the throne of his heart.
We speak from the heart. In Messiah, the heart
of man becomes clean because the Word of HaShem takes residence
therein: our hearts are circumcised by the added presence of
the sacred heart of YHWH
in Yahushúa as it tabernacles with the sons of man. As
the Word/Son that is in the bosom of the Father is shed abroad
into our hearts, we are cleansed by the flow of His lifeblood
within. The pure and sacred heart of Mashiyach is the essence
of beauty-- of Tipareth.
We are made clean by receiving of the Father's
words in understanding; and we actively partake of His purity
of heart through contemplation of the Word-- of the composite
projections of Principle that comprise the Son-- while engaged
in our daily affairs, through unceasing prayer: not because of
our works of contemplation, lest any man should boast; but as
the free gift of Elohim to those who search out His will in all
things, according as it is given unto them. To the purely cleansed
all things are clean, and the clarity of their vision prepares
them to look even beyond the mercy seat hidden in the Yahrushaliem
above, as the veils are opened.
There are veils above, and there are veils
below. The heart of the natural man is thick darkness; he sees
nothing at all. The heart of the spiritual pilgrim is leavened;
he sees through a glass darkly, and he darkly retains his visions.
The open, all-seeing heart of Mashiyach Yahushúa in us
reveals unto us all that Elohim deems as expedient for us, and
shall reveal all in the day He has designated for the enlargement
of our hearts.
the peacemakers: for they shall be called the children of God.
Poor in spirit; mournful, meek; desiring the
righteousness of Elohénu; merciful; pure in heart: these
blessings prepare the children of HaShem to participate with
Messiah as true brothers in the work of the Kingdom. Their desire
for peace according to the operations of mercy are tempered unto
endurance-- unto Netsach-- by the fires of life's many trials;
and their works shall remain, as testimony of the purifying presence
of the Father in their lives, which presence is the Son.
We are called to follow peace with all men
in the footsteps of haMashiyach, the Prince of Peace. True peace
is neither won nor maintained by weaponry; rather, it is the
weapon that wins. Messiah's sword is the word of peace, urging
us, "Suffer ye thus far," and instructing us to heal
even those who come against our lives.
The word of peace cuts twice in the breasts
of violent men: it disables their understanding of us as enemies;
and it wounds the underlying sense of self righteousness by which
the violence is fueled, giving truth a chance to assert itself.
Thus, it is written, "A soft answer turneth away wrath:
but grievous words stir up anger." How beautiful, the feet
of those who publish peace upon Tsion!
Hod: Majesty, Intent
they which are persecuted for righteousness' sake: for theirs is the kingdom of heaven.
There are those who publish mere pacifism,
and not peace. Pacifism seeks compromise as expedience might
require. Peace compromises not at all. Pacifists invoke peace
with evil intent, being desirous primarily of escaping tribulation
and personal injury. Should such be discerned only in the context
of Netsach, the sphere of will, these can, indeed, appear
to suffer for righteousness' sake. However, it is by exposure
of their intent according to its operations in the sphere
of Hod, that Elohim judges between cattle and cattle.
The majestic among Netsach are those who also
proclaim unto Zion-- by Hod, with conscious intent-- "Thy
God liveth!" They publish the gospel of peace: the exceedingly
good news of the Kingdom that is coming in the full power of
the righteousness of HaShem. Those who follow peace only for
safety can be subjected, through adversity, only to injury; such
know nothing of persecution. There can be no peace-- no rest,
shabbat-- for these, as other possible injury might always be
forthcoming. Those who call for peace when there is no peace
are mere guardians of the status quo. As such, they will find
no comfort at the hands of Father and Son.
Only those who are willing to lose their lives
in the service of proclaiming the presence of the Kingdom of
Elohim are able to suffer persecution; for when injury comes
upon them, they suffer both in the flesh and also spiritually-mourning
unto God not for themselves, but for the possible loss of a brother
ignorant of the meaning of his actions. The Kingdom of Heaven
is-- literally, from the Hebrew-- "the Kingdom of Names."
The number of Names enthroned within us and gathered into haMashiyach
from among us must by no means be diminished. May our righteous
Elohim avenge the blameless ones of the Kingdom of El by granting
their prayers for mercy!
ye, when men shall revile you, and persecute you, and shall say
all manner of evil against you falsely, for my sake.
and be exceeding glad: for great is your reward in heaven: for
so persecuted they the prophets which were before you.
The Kingdom of Heaven is founded on Torah
and the prophets, Yahushúa being their chief cornerstone--
their foundation. The writings of both testaments measure the
Son while giving true and faithful witness of the Father. Moshe/HSM is the
reflection of The Name of El-- of HaShem/MSH; and the
Salvation of Yah (Yahushúa) is the projection of
The Name into the material universe. Thus, it is written: Torah
came by Moshe; and Torah's truth entered into our hearts by the
grace of HaShem, the form of which is Yahushúa.
To abide in the projection of the Light of
the Father is to have fellowship with all who are of the Light.
Light is not comprehended by darkness, which flees before its
approach; but it is not until light is reflected from within
thick darkness, the matter comprising the tabernacle of flesh,
that it becomes visible. Thus, Y'shúa teaches his disciples:
"He that receives you receives me; and he that receives
me receives Him who sent me."
In a sense, the cross is the physical body;
in another sense it is the spokes of the wheel of life and death.
As we take up the cross of Yahushúa, putting our shoulders
also to the wheel, our resolve to endure must be firm. Messiah
Y'shúa demonstrated the cost by the parable of His life
and death on Earth. Let every man be certain, therefore, that
he has been given the wherewithal to pay: that he walks clothed
in the wealth of the Shekinah, the Angel of the Lord's presence.
If our resolve to follow in the footsteps
of Rav Y'shúa is founded in faith that Mashiyach Yahushúa
will loyally supply our every need as we walk in Him, we have
reason to rejoice: not because of personal reward, but in faith
that the enemies of the cross of Mashiyach will be confounded
by the reason of our hope, and that they will also come, therefore,
to repentance. All men are pressing into the Kingdom by any means.
It remains for us to show them the Door.
As Messiah faithfully takes our burdens and
infirmities upon Himself, therefore, let all who follow in His
steps be faithful, also, to touch the burdens, infirmities, pains,
and agonies of fallen brethren, drawing these things into themselves
to be healed and resolved by the power of Messiah dwelling within,
that the whole Body may be presented unto Elohim in garments
of white, without spot, wrinkle, or any such thing. Baruch HaShem!