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TORAHPENTECOST
Beseda "tora" pomeni inštrukcija. S Toro se začne Stara zaveza Svetega pisma, Biblije. Prevod v slovenščino je Postava. Tora se imenuje tudi Pet Mojzesovih knjig ali Peteroknižje oz. Penatateuh. Tora je drevo življenja.
EMPEZARKabbalah discovered archetypes, patterns through which spiritual transformation takes place, transforming finite pleasure into infinite, which is why the Torah is also called the tree of life.
The first of the five books of the Torah, Bereishit, is entirely devoted to archetypes. The remaining four, which tell of the exodus from Egypt, the journey through the desert, and the arrival in the promised land, describe in detail the process of spiritual transformation, which of course follows the previously determined archetypes. Recognizing the destructiveness of egoism, developing altruism, and the final stage of altruism, when a person begins to accept again, now that the other (the creator) also wants it, is the content of the Torah, which instructs and guides us on the path of spiritual transformation.
The Torah is light, and it acts towards us through concealment and revelation. As I said before, spiritual transformation is always in relation to the collective in which we live; in relation to time and space. Therefore, we cannot understand Kabbalistic interpretations of the Torah if we ignore the material context in which they were created. Even in modern interpretations, we find a wide spectrum of explanations. However, it is also necessary to take into account the spiritual level at which its interpreter is located.
So what is the Kabbalistic interpretation of the Torah? You have to come to the world of Azilut, where you learn about the archetypes, if you are to call yourself a Kabbalist. Of course, you can study these archetypes beforehand; and if you interpret the Torah in accordance with the findings that your teacher has conveyed to you, then it is of course permissible to call such an interpretation Kabbalistic.
In a way, every interpreter who is inspired by a new way of interpreting the Torah is well on his way to becoming a Kabbalist.
The title of this article is Interpretation of the Torah, which can be misleading, as it is not necessary to immediately interpret what we read. The study itself is more important, even if we do not reach a state of knowledge with which we dare to put forward a certain interpretation. The key to spiritual transformation is to place trust above knowledge, faith above reason.
FOUR LEVELS OF INTERPRETATION
Although the interpretation of the Torah is everyone's right, it is sensible, and above all practical, to consider how scholars and Kabbalists have interpreted it over the centuries.
Pardes פרדס is an acronym that means “garden, orchard”. The word is made up of four letters, which are the initials of four words that describe different ways of interpreting the Torah. Of course, we are most interested in the mysterious or Kabbalistic interpretation. The fact is that all interpretations are intertwined. At each level we can delve deeper into the text. When we understand the “secrets”, we can more easily interpret on other levels. It is not so much a reflection of our spiritual level, but more about the way in which they encounter the text.
70 FACES OF TORA
שִׁבְעִים פָּנִים לְתוֹרָה
The expression says that there are many different interpretations of the Torah. Why 70? There are as many faces as the eye can see. The eye is the letter ain עִ, which has a gematria of 70. Some historical names that are often cited in Torah interpretations:
RASH, 1040-1105, France
Rashi is considered the father of commentators. He commented not only on the Torah, but also on the entire Tanakh (Hebrew Bible) and the Talmud (Find out what the Talmud is!).
His level is very good. He explains the text very well so that we can fully understand it on a simple, literal level.
MAIMONIDES – RAMBAM, 1135–1204, Cordoba, Spain
Philosopher, astronomer, physician.
A scientific, logical approach to the Torah and to the Jewish faith in general.
A very influential authority among Jewish scholars.
NAHMANIDES - RAMBAN, 1194-1270, Girona, Spain
Doctor, philosopher, theologian.
Also familiar with the cabal that operated in Girona.
An emotional approach to the Torah.
TORAH LISHMA
Torah for the sake of God
This literally means: “Torah for its own sake.” In other words: studying Torah “for the sake of Torah itself”! So it is not a selfish study, but an altruistic one. How can studying Torah be selfish? All the wisdom, knowledge, and guidance that the Torah gives us first serves us exclusively for our benefit and is egoistic. This is the normal path. However, it is important not to be satisfied with this and to know that the true and unique potential of the Torah is to transform us into altruists.
Of course, the Torah first enables personal development, and then spiritual transformation. Lishma Torah study means placing faith above reason, because we do not study the Torah for our own benefit. This is of course difficult to understand for someone who has not experienced a selfless state. You do not choose such a state, it comes "from above"!
ZOHAR
One of the better-known Kabbalistic interpretations of the Torah is the extensive text The Zohar, which many give an inadequate role in the body of Kabbalistic literature, where the leading and only complete Torah is undoubtedly.
The Zohar is written in Aramaic and quotes the Torah in Hebrew. It is also divided into parashot, 54 passages that form the annual Torah reading cycle.
EQUIDISTANT LETTER FREQUENCY
One of the interesting things that has been discovered in recent decades is the codes in the Torah. If we compress the text without spaces, we can discover some interesting things. We can “find words” in the text that have the space between individual letters filled with the same number of letters that do not belong to the word. For example: in Genesis – Beresheet we find the letter T - ת, we count 49 letters further (72) and get to O - ו, then we count 49 again and get to R - ר, then 49 again and get A - ה. TORAH = תורה. We discover the same in the second book of Moses Exodus.
In the third we do not find this system. In the fourth book it is exactly the opposite, the Torah is written in reverse: HAROT = הרות, also with an equidistant frequency of 49. We also get the same in the fifth book of Moses.
What do we discover in Leviticus, the third book of Moses? The name of the Creator, the tetragrammaton IHVH - יהוה with a spacing of 7 between the letters.
TORAH - TORAH :IHVH: HAROT - HAROT
The message here is clear: Genesis, Exodus, Exodus, and Exodus point to Genesis 3. Or to put it another way: in the four books we get the instruction (meaning the Torah) on how to read Leviticus, where we can reach the Creator.
It is entirely reasonable to think that the author of the Torah arranged the words in such a way that he could encode this “secret” into the text.
By a similar principle of equidistant frequency, words were found that describe certain historical events that occurred later, and the dates are also accurate. One such code was: KENNEDY DEAD DALLAS. Here, of course, we can speculate about the “Torah prophecy.” A Kabbalist who has reached a state of oneness will be able to understand such “cases,” but at the same time will be able to be quite critical of such messages.
HEART
The last letter ל and the first letter ב in the Torah form the word /lev/ לב, which means heart. A heart that learns (lamed, ל) how to make a place (house, ב) within itself for the Creator.
OHR MAKIF
Zelo dobro moramo vedeti, kaj pomeni obkrožujoča svetloba. Res je, da gre za kreatorjevo vseprisotnost, ki na nas vpliva in nas korigira. Vendar! Ko govorimo o svetlobi, je potrebno razlikovati od fizične svetlobe. V suki je streha narejena tako, da suko le deloma pokrije – na tak način simbolizira človekovo izpostavljenost kreatorju. V praktičnem smislu pa stik s spiritualno svetlobo doživimo v suki, ker je ta preprosta, ker smo tam »razoroženi« svojega ega in ker tam sprejemamo obiskovalce. Bistvo je, da »svetlobo« sprejmemo preko obiskovalcev in ne skozi napol odprto streho.
Spiritualna svetloba je naš odnos s kreatorjem, to pa je vedno skozi naš odnos do sočloveka.
Tudi kadar kreator učinkuje na nas zunaj družabnega okolja, je to vedno v povezavi z našim namenom korekcije medčloveških odnosov. Tora je priročnik, inštrukcija – ki temelji na doseganju spiritualne preobrazbe iz egoizma v altruizem. Tudi če Toro beremo na dobesednem nivoju, lahko prepoznamo prednjačenje zakonov, ki narekujejo naš odnos do sočloveka. Seveda so tu tudi zakoni, za katere se zdi, da so neposredno povezani s kreatorjem – denimo gradnja tabernaklja. Ker v kabali vemo, da so tehnična navodila za tabernakelj metafore za gradnjo tabernaklja v našem srcu (preobrazba), potem to zlahka povežemo z našim odnosom do sočloveka in družbe nasploh.
Ker kabala govori, da obstaja le dvoje: kolektivna kreatura (človeštvo) in kreator (stanje človeštva v prihodnosti), je nemogoče, da bi posameznik dosegel spiritualne svetove in dokončal svojo korekcijo (gmar tikun) brez upoštevanja svoje vloge v kolektivu.
Kreator je resda povsod, v vsaki človekovi stvaritvi ga najdemo, v vsakem literarnem delu, ne samo v Tori. Tora pa je po volumnu obdajajoče svetlobe posebna, ker omogoča, da ta svetloba sije na vsak nivo, na katerem se nahaja bralec (učenec kabale). Bistvo Tore je ravno v tem, da je napisana iz najvišjega spiritualnega spoznanja – azilut in zakodirana ter »spuščena« do najnižjega spiritualnega sveta – asija.
Zakaj kodiranje, skrivanje sporočil? Gotovo je pomembno, da učenec kabale dobi določena znanje ob pravem času, ne prehitro in ne nezasluženo. Drugi vzrok za zakrivanje pa je ustvarjanje spiritualne nivojskosti. Preobrazba poteka postopoma – na učenca lahko deluje le kreator oz. kreator s svojo obujajočo svetlobo. Spomnimo se, da je kreator vedno tisti nivo, ki je nad našim trenutnim nivojem. Kaj to pomeni v praksi? Če bi »manjkalo gradivo v Tori« za naš naslednji nivo in bi imeli gradivo le za nivo, ki je dve ali več stopenj višje od našega nivoja, ta na nas ne bi mogel delovati. Zakon »ekvivalence forme« je temelj, po katerem se odvija preobrazba. Lahko bi bili tudi slikoviti: »Lahko obuješ čevlje, ki imajo isto številko ali pa eno več ali eno manj, ne moreš pa si pomagati s čevlji, ki bistveno odstopajo od tvoje številke!«
POMEMBNO: Izpostavljenost obdajajoči svetlobi se doseže z učenjem v skupini, ki ima razvit kavana (interes) po spiritualnosti.
Vsakdo napreduje glede na svoj tikun (korekcijo), ki jo mora opraviti. To tudi pomeni, da ne bodo vsi »nosili čevljev iste številke« - zato lahko pride do razhajanj. V skupini bi lahko prišlo do prevelikih razlik, kar bi predstavljalo nekompatibilnost. Tora pa omogoča in je najboljši garant, da skupina ostane skupaj. Tora deluje kot transformator v elektriki. Vsakdo se lahko priklopi nanjo in preko nje iz skupine črpa in v skupino daje glede na svoj trenutni spiritualni nivo.
Tako! Sedaj smo pojasnili, kakšen pomen ima Tora pri naši korekciji. Pri učenju iz Tore je pomembno: konstantnost, govori malo-delaj veliko in radosten pristop.
Še najtežje, čeprav se morda zdi najlažje, je izgraditi posodico – željo, motivacijo po učenju Tore, ta pa predstavlja veselje, radost. Ena od nalog tega predavanja je tudi, da opozorimo na to in vsakega spodbudimo, da sam poskrbi, da se mu poveča apetit po Tori. To bo lahko dosegel, če bo vsaj v prvem letu študija Tore k tematiki pristopil s čim več zornih kotov, ne samo s strogo kabalističnega. Nekateri ste se že odločili za študij hebrejščine, drugi se boste lahko v prihodnje. Črpanje kabalistične modrosti iz Tore ni možno brez poznavanja osnov hebrejščine. Zaključka spiritualne preobrazbe pa ni dosegel še nihče brez znanja tega jezika.