10.30.06
Posted in Uncategorized at 1:48 pm by admin
The Mashiach or the age of the Mashiach is much close than any of us can imagine. In fact you could measure the distance with the finest thinnest thread. This distance also happens to be the exact same distance between ourselves and that of the presence of G-d. This is however, not a coincidence. When we are able to completely span that infinitesimal distance then we will be one with God in all ways and by consequence usher in the age of the Mashiach.
Young David was listening to his father say his prayers one day and he asked him,
“Papa when is Mashiach coming?” David said sitting writing the letters in his notebook.
“Soon my son soon. We all have to do all the mitzvahs and make ourselves ready for that day,” His father answered.
“Papa why do we have to wait? Why can’t we go meet Mashiach? After all he must have had a long way to come since it is taking him so long. We could go out and give him a ride in our new car. I am sure he would like that and this way we wouldn’t have to wait,” David said smiling looking at his father for an answer.
“David. Mashiach won’t come until we make this world a better place. All of us have to do our part,” His father answered patiently.
“Papa you mean Mashiach hasn’t even started out yet? He just sits there waiting for us to do our part?” David asked earnestly.
“Yes David it is just the way it is,” He said to David looking into his kind innocent eyes.
“Well what if someone were to go knock on Mashiach’s door and tell him that we are waiting. Maybe he would hurry up since everyone needs him so much. I will go and hold the door for him and show him the way in case he gets lost,” David said eagerly.
“Son that isn’t the way it is. We’ll just have to wait now finish your lesson,” Father said sternly.
David went back to his letters. Suddenly he spoke again.
“Father I don’t understand. You say he is coming and yet you say we aren’t ready which means he isn’t coming after all. Then you say we must make ready but you expect him to find the way by himself. Someone has to go meet him that is all and then they can show everyone else the Mashiach,” David said firmly or about as firmly as a seven year old could pull off.
“David no one can go meet the Mashiach because they don’t where he lives,” Father answered.
David looked up incredulously. “You mean all this time you have asked for someone to come and you don’t know where he lives and you refuse to even give him directions to come. Papa it just isn’t fair,” David said with disappointment.
“Yes son but still we must pray for him to come,” His father answered and then walked away.
David prayed and prayed and just knew that Mishiach would hear him. That night Mashiach came to him in a dream and said.
Know that I am always here just a thought away really. You did right of course. No one should have to wait for me rather they can come to me and I will me them halfway.
When David woke up there was peace in the world and all men lived as brothers and sisters. No one strived with another and greed was forever gone from the world.
When his father woke up however, nothing had changed.
David’s father was wrong of course. We do know where the Mashiach lives. He lives in the heart of every mitzvah. We can too show the Mashiach the way into our hearts and from there expect to see his appearance in our lives. What is this Mashiach? It is our full connection with Hashem. Just like with everything else in this universe what we expect to come will come according to the strength and faith of our expectation. When the Israelites were asked to enter the Dead Sea it still hadn’t parted but by the time the water reached the neck of the lead person their faith was sealed and the sea parted. It is this kind of matter of fact faith that brings the Mashiach. If we keep calling for him to come it is as if we are calling from afar. If we instead know in our hearts that the Mashiach is already here that is another story entirely and one that keeps being replayed throughout every mitzvah. You see it isn’t the waiting for Mashiach that brings him into our lives it is our acceptance of him deep inside as a part of ourselves where our soul meets G-d.
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10.26.06
Posted in Bahir, Kabbalah, Uncategorized, torah at 7:11 am by admin
We could not have prepared ourselves better to understand what these next two verses bring forth.
Verse 177. What are “willows of the brook”? There are two [willow branches in the Lulav, ] and these parallel the two legs in man. Why are the ["willows of the brook"] called Arvey Nachal ? Because the greater of the two is inclined toward the west (ma-Arev) and draws its strength from there. The one to the north is smaller than it by a journey of 500 years. It is on the northwest side, through which it functions. It is named after it, since they are both mixed (Arav) .
Commentary: The theme of the Shekinah is extended here as the energy of life is explained and related directed to man drawing his strength from the thoughts he thinks in the present and the inspirations that he receives from on high. The journey of 500 years refers to the oral Torah. This oral Torah is not only passed mouth to ear it is also passed mind to mind as the Eternal has discovered so we have uncovered. These branches are our direct connection to all things holy great and small.
Verse 178. Another explanation: [Willows of the Brook] are called Arvey Nachal because the function of one is sometimes mixed (ma-arav) with that of the other. Why are they called Willows of the Brook ? This is because of the place in which they are fixed, which is called Brook. It is thus written (Ecclesiastes 1:7) , “All the Brooks go to the sea, but the sea is not filled.” What is this sea? We say that it is the Etrog. How do we know that each of the seven Attributes is called a Brook (Nachal) ? Because it is written (Numbers 21:19), “From Gift to Nachaliel [, from Nachaliel to Bamot, and from Bamot to the valley that is in the Field of Moab, the head of the cliff, and it looks down on the face of the Yeshimon].” Do not read Nachaliel, but Nachley El Brooks of God. And all six then go on one path to the sea. What is this path? It is the one that arbitrates between them. It is thus written (Habbakuk 3:5), “Before Him goes the pestilence, and fiery bolt at His feet.” All of them go to that pipe, and from that pipe to the sea. This is the meaning of the verse, “From Gift to Brooks of God.” [Gift] is the place that is given, namely the brain. From there they go to the Brooks of God. “And from Brooks of God to Bamot.” What is Bamot? As the Targut renders it, Ramta “heights.” This is the Segol that follows the Zarka . [The verse continues,] “And from Bamot to the valley that is in the Field of Moab, the head of the cliff, and it looks down on the face of the Yeshimon.” “And from the heights (Bamot) to the valley that is in the Field of Moab.” This is that which is prepared. And what is that which was in the Field of Moab? Do not read Moab, but May- av ”from a father.” This is the father regarding which it is written (Genesis 26:5) “Because Abraham hearkened to my voice, kept My trust, My commandments and My decrees…” What is this field? It is the one that is at “the head of the cliff,” and which also “looks down on the face of the Yeshimon.” [Yeshimon] is interpreted to mean Heaven. Regarding that pipe, it is written (Song of Songs 4:15) , “A fountain of gardens, a well of living waters, flowing from Lebanon.” What is Lebanon? We say that this is Wisdom. What are the Willows of the Brook (Nachal) ? We say that this is that which gives inheritance (Nachalah) to Israel. It refers to the two Wheels of the Chariot.
Commentary: If you read all of this keeping in mind the flow of energy or the life force then you will be able to follow this flow where the verse is leading us to. lets dive in here to find out where to begin.
The function of one is sometimes mixed with the other. This refers to the two branches that are mixed or the two sources of thought one occurring now and the other recurring throughout time as in those thoughts that have been building and maintaining the Garden of Eden since the beginning.
This Brook that is talked about above refers to those waters of consciousness that continue to spring forth in response to our studies and thoughts of G-d. Every thought then becomes a reflection and like a brook these reflections follow the pathways of all such reflections., i.e. to the sea of consciousness where holiness never ceases. What is this sea? Etrog it says is this sea. As we learned earlier Etrog refers to the Divine Presence or Shekinah. The seven attributes refers to Zeir Anpin or the seven lower Sephiroth of Chesed, Gevurah, Tiphereth, Netzach, Hod, Yesod and Malkuth. They are called brooks of G-d because they only flow due to the influence of G-d from above. Of course they must flow back to G-d because of the unity of G-d because all things are from One by the mediation (or meditation) of the One.
They flow from the Gift to the Brooks of G-d. The Gift is where our holy thoughts gather or the brain that receives its Gift from the Divine Presence which then by inspiring our thoughts produces the energy of life that flows upwards. It reaches a further gathering place called Bamot called so because it is here that there is a gathering of the life force that then flows upwards still to the ‘valley that is in the Field of Moab or as the verse explains ‘from a father.
This valley is above us meaning the waters above as in Gen 1:6 And God said: ‘Let there be a firmament in the midst of the waters, and let it divide the waters from the waters. 7 And God made the firmament, and divided the waters which were under the firmament from the waters which were above the firmament; and it was so. Here in this valley in the Field of Moab we find ourselves in the upper waters. Read waters as a specialized type of consciousness that acts to unify our thoughts raised to the level of holiness through the agencies of the Shekinah. From these upper waters we are able as it says to look down on the face of the Yeshimon interpreted to mean heaven.
Thoughts are random at first perhaps and then order in introduced through various ways but order alone isn’t enough there must be a level of holiness. There must be a level of return that is commensurate with the inspirations that we are given. We are never alone. The Shekinah surrounds us as we begin our upwards journey towards heaven. This journey takes place entirely in the realm of consciousness. These different states of mind are explained in order that we understand how to live our lives in accordance with the truths that are represented through each state of mind. When we listen we receive more inspirations and then ascend further. The pathways of ascension are explained remarkably well in the language of the times of the Bahir. The field at the edge of a cliff is a perfect metaphor for the overflowing of thoughts taking place as we intentionally place our attention on G-d. The Pipe explained above is the channel through which these waters flow through. Where they come from is Wisdom or the ability to unify diverse elements of creation into a single way of looking at things. Then using this philosophy all things are understood in terms of this Lebanon or Wisdom.
The Willows of the Brook are called the inheritance of Israel. What this means is that everything that has come before in terms of insight and inspiration is ours just for the attention that we give it. More than this what we learn is about the process itself and how it relates to both our finite and eternal life experiences. This is mind raised to holiness through the transmission of the life force (our holy thoughts) which are then transformed first in the lower heaven and then in upper heaven so that in unity we may approach holiness each and every day knowing the right direction by having the map always on hand given from above by
G-d through the Divine Presence or Shekinah.
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10.25.06
Posted in Uncategorized at 1:01 pm by admin
Mind Directs
Will Projects
And the world is but malleable clay.
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Posted in Uncategorized at 7:28 am by admin
Thoughts become the breath of the mind. They have energy and specific vibrational qualities. They may unify or they may tear apart it is all up to the ‘chooser’ that part of yourself that is waking up into the fullest consciousness of self. This full consciousness means that you are aware of the process taking place within you. You are aware of your part in making the choices that promote your peaceful mind. You pay attention now then to what you are thinking without following your thinking. The best way to do this is to use the mind’s wonderful capacity for imitation. Set a groove and let mind repeat that groove endlessly making variations upon a theme and spinning offshoots of discovery that keep the highest groove going. Think of your thoughts as you would the air you breathe. Make them as pure as can be. Strive to maintain every positive direction by simply repeating positive ideas or reaching up for inspiration. Keep at this a while and you know what happens? The mountain begins to come to you. The way is made easier before you because of the light that you have intentionally chosen to bring into and out of your life.
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10.23.06
Posted in Uncategorized at 1:15 pm by admin
The evidence now becomes clear that what we are talking about is the Shekinah and that the reference is to the chakras or wheels of energy called Sephiroth described by the glyph called the Tree of Life.
175. What is this that is Holy? It is the Etrog , which is the beauty (hadar) of them all. Why is it called beautiful (hadar) ? Do not read hadar , but HaDar “Which dwells.” This refers to the Etrog which is not bound together with the Lulav. Without it the commandment of the Lulav cannot be fulfilled. It is also bound with them all. It is with each one of them, and is unified with them all.
Commentary: Look at what we have unified together here. The Etrog or female counterpart to the Lulav, the beauty which is seen as ‘which dwells’ and the tying together of all with the unity of all.
Wow. Remember the meanings we discussed for the Shekinah and how its root comes from ‘Shakan’ and ‘Mishan’
dwelling place or “dwelling place of “Him who dwells
and directly refers to the innermost connection called the Shekinah. The next verse describes what is meant by the Lulav. Let’s continue there in commentary.
176. What does the Lulav parallel? It is the counterpart of the spinal cord. It is thus written (Leviticus 23:40), “[fronds of a date palm,] a branch of a tree of leaves, and willows of the brook.” The [leafy] branches [of the myrtle] must cover the majority [of the bunch]. If its branches do not cover its majority, it is invalid. Why? What is this like? A man has arms, and with them he protects his head. He has two arms, and his head makes three. [It is therefore called] “a branch of a tree of leaves.” A “branch” is to the left, and the “leaves” are to the right. It then comes out that the “tree” is in the centre. And why is it called a “tree”? Because it is the Root of the Tree.
Commentary: The counterpart of the spinal cord? Perfect. The spinal cord is the channel whereby all messages of the inner awareness pass through. It is after all the trunk of the Tree of Life. From this trunk the energy called life courses along its way. What is its way? The way evolves out of thought which then goes through the various stages described in the Sephiroth. The branches are the nerves bundles or nexus through the body and related to each energy center-chakra or sephiroth. This also refers to the spiritual counterparts of the body structures which relate then themselves similarly to the four worlds of Kabbalah. The nexus is the inner core or bunch of these energy centers. The tree mentioned here is the pathway that consciousness builds for itself out of itself. The Root of the Tree is none other than Torah which draws its sustenance for the same source as the Tree of Life and its root. The two are related and as one they make up the central connection our thoughts strive for when we seek to unify one with another.
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10.20.06
Posted in Uncategorized at 10:00 am by admin
The question then becomes one of establishing and promoting the flow of connection throughout the entire field of thoughts that you are engaged in throughout your day.
Why is this a question?
Because in each moment you have a choice to make as to whether to proceed-move on or look back. The lesson here like Lot’s wife is to keep moving on. The pillar of salt represents the status quo and the crystallization of ideas which though seemingly well structured like a pillar of salt it is subject to decay and dissolution. Life means moving on in body mind and spirit.
What does this mean in terms of promoting the flow of connection throughout the day?
Just this. Every idea or insight you may have is a stepping stone to yet even another idea or insight. No matter how brilliant this idea you have is it can be improved upon. Our purpose can be to improve upon each moment making our lives better in the meantime and because of this influencing all of those around us to do the same. Life moves by inspiration and continues its way by raising the level of our awareness of all that is around us in terms of finding new avenues for self study.
In our earlier discussions we spoke of the Shekinah the Divine Presence of G-d. All we are talking about is our experience within however we choose to describe it to ourselves. It is the experience of G-d in the most intimate way possible. There is the combination of reaching for G-d and the answering touch which is then called the Shekinah, G-d’s touch which we feel and then reach for some more. Listening-Acceptance and then Transformation through absorption and a complete letting go inside of this presence and then letting it guide you in all of your ways.
Song of Songs 2:4 He hath brought me to the banqueting-house, and his banner over me is love.
Here she seeks her lover and describes what happens when they are together. She is the Shekinah. He is the soul pure and undefiled that she wants to bond with. You have to understand the great longing of the Shekinah to bond with the essence of your being. It is probably the most intense longing that there is. This is because the more we experience separation from this presence the greater the longing then becomes. Once we start to realize that we are in effect being sought after it makes our actions to return to these feelings of sharing the presence of G-d that much more easy to accept and integrate into the thoughts that we can become accustomed to.
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10.19.06
Posted in Uncategorized at 11:56 am by admin
Extension. Watch as this idea unfolds
Verse 174. And what is the reason that you said that the Song of Songs is beautiful? Yes, it is the most beautiful of all the Holy Scriptures. Rabbi Yochanan thus said: All Scripture is holy, and all the Torah is holy, but the Song of Songs is the Holy of Holies. What is the meaning of the Holy of Holies? It means that it is holy for the Holy Ones. What are the Holy Ones? They are the counterparts of the six directions that are in man. That which is holy for them is holy for everything.
Commentary: It is ecstasy that is being described within the Song of Songs. It is the kind of ecstasy associated for a man with a beautiful woman. It is the a description of the Divine Presence, the Shekinah. This experience of the Shekinah is always described in sensual terms. This sensuality however, surpasses the physical sensations ascending and becoming something else that is best described as the holy of holies. The best counterpart for the holy of holies is the sahasra chakra described in Kundalini meditation. This chakra is the crown chakra associating it with Kether and beyond. It is also called the thousanded petalled lotus because of the bliss that radiates outwards from this experience. An allusion to this outward radiation is when the Holy Ones are described as ‘the counterparts of the six directions that are in man. We are speaking here of the level where cause comes into being taking part in everything that descends from it. The Shekinah experience is holy because it is a direction connection to the G-d within that speaks in the classic terms of feelings and love.
Song of Songs 1:2
Let him kiss me with the kisses of his mouth–for thy love is better than wine.
Here is the experience of the Shekinah opening up to the interests of man in his quest for unity sublime. We learn from this that not only do we seek the Shekinah but also that the Shekinah seeks us.
Song of Songs 1:3
Thine ointments have a goodly fragrance; thy name is as ointment poured forth; therefore do the maidens love thee.
The ointments in this case are our Torah studies which rise to the higher levels as oinment is poured forth. The maidens are the angels above who carry these oinments swooning with their fragrances of truth and insights.
Song of Songs 1:4 Draw me, we will run after thee; the king hath brought me into his chambers; we will be glad and rejoice in thee, we will find thy love more fragrant than wine! sincerely do they love thee.
See how the Shekinah beckons us. Bring me down or draw me into thy life. We will run after thee. Here is the evidence that the Shekinah is an angelic presence made up and the Ophanim and chayoth ha kodesh.
The chambers are the inner sanctuaries in mind sometimes called mansions where we connect to Arik Anpin or the totality of the universe. We will be glad… speaks of the sensation of bliss that is returned for or by our efforts. When we love the Shekinah that love is consumed with relish and flavor and returned completely, ’sincerely do they love thee.’
Song of Songs 1:5
‘I am black, but comely, O ye daughters of Jerusalem, as the tents of Kedar, as the curtains of Solomon.
Symbolically this is the mind of the man reaching out for connection. It is dark because it seeks connection but doesn’t have it yet. The daughters of Jerusalem are symbolic of thought that has been infused with the Shekinah.
Song of Songs 1:6
Look not upon me, that I am swarthy, that the sun hath tanned me; my mother’s sons were incensed against me, they made me keeper of the vineyards; but mine own vineyard have I not kept.’
Many times in life we find ourselves thinking about someone else’s problems never really dealing with our own situation. Because of this chaos or darkness still clings to us.
Song of Songs 1:7
Tell me, O thou whom my soul loveth, where thou feedest, where thou makest thy flock to rest at noon; for why should I be as one that veileth herself beside the flocks of thy companions?
Seeking connection the soul asks where to find it; where to find the peace of communion with thoughts (thy flocks) that are infused with the Shekinah, with connection. There isn’t any need to hide your thoughts once they reach out for unity in Torah in the Tree of Life.
Read the Song of Songs now with the idea of Shekinah and the rising of Kundalini energy. Keep in mind that in some portions are described the downward flow and in others are described the upwards flow.
Take all of this with inner connection of the Tree of Life which turns out to be the flowing of energy centers throughout the body in one sense but in another sense describes the process of thought as it passes from inspiration into sensation. More on this and the Song of Songs in the next verse.
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10.18.06
Posted in Uncategorized at 1:24 pm by admin
It is therefore one thing to pray to something addressing our prayers to deity, to G-d, the universe, however we choose to pray. It however, another thing to pray in the midst of something, to know that you are surrounded by this something and that your prayers are a part of the self expression of this something. When you pray to something there is a degree of separation involved as in between a king and his subjects. Conversely when you pray within something you are a part of that something and operate within with full knowledge of your part to play. Both your prayer and its acceptance assume a higher function. The only way that prayer may be activated into demonstration is where certainty reaches up on high and assumes its station as the director of all the activities which precede the form. When you are directly connected to source the following statements may be issued with complete certainty.
I see it
I say it
I know it
I show it
I prove it
I become it
All of this happens right now there is no delay.
There isn’t any sense of asking for something here because in effect what you are doing is taking part in creation from the inside out. Your recognition of the presence of G-d is then without question. The accuser in this scenario is so far gone that he is out of sight. Why does the accuser leave? Because in the presence of G-d there cannot be any doubt. In addition in order to prove it as the fifth statement says even if the accuser should wander back in and try to sideswipe your efforts the intense focus of your kavannah lights up the intruder and he is quickly cast off.
What does any of this have to do with the Shekinah? The Shekinah in its feminine form is the indwelling presence of G-d directly impacting our soul(s). It is the response of G-d to our intention to fill our lives with him. Call it the love of G-d, or the Glory of G-d, or just simply a warm inner feeling of fullness. Just like with G-d when we try to describe the essence we fall short with our descriptions of the Shekinah which we are always describing after the fact as it were. Still we can pinpoint this feeling if we learn how to pay attention to it and then seek to bring our awareness there during our prayers. The process then becomes one of our being imbued with the presence as we speak into it our intention. It goes without saying that our intentions must involve mitzvoth in order for us to be able to maintain the feeling of the Shekinah. Also this presence seems to come and go without rhyme or reason however, this is not true. The Shekinah arrives because of mitzvoth and Torah study and stays as long as these two operations continue. It is interesting to note here that one encourages the other. Torah study encourages mitzvoth and visa versa. Torah study takes you deeper in mitzvoth and mitzvoth opens up the doors in your mind allowing you deeper meanings in your comprehension of Torah.
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10.16.06
Posted in Uncategorized at 1:40 pm by admin
The theme of the Shekinah is described further. The next few verses go into great detail. In the commentary we will go over the context into which this is explained. With this context then the meanings become very clear and describe a natural process that is hidden and all of us experience it from time to time.
Bahir 173. What is the meaning of “beautiful”? It is the beauty of all things. This is also the beauty of the Songs of Songs. Regarding it, it is written (Songs of Songs 6:10) , “Who is she who looks forth as the dawn, fair as the moon, clear as the sun, terrible like an army with banners?” This relates to the Female. Because of her, the female was taken from Adam. This is because it is impossible for the lower world to endure without the female. And why is the female called Nekevah ? Because her orifices (Nekev) are wide. Also because she has more orifices than the male. What are they? They are the orifices of the breasts, the womb, and the receptacle.
Commentary: It is the female who is beautiful but it isn’t the female as personified by the feminine form. It is the female aspect of G-d that comes in response to your recognition of this presence within and without. This recognition occurs through insight, empathy, deep feelings, mitzvoth, meditation-contemplation and any kind of beyond words kind of experience that you may either witness or be a part of. It is our experience of the transformation within that gives itself back to us as this experience which is beautiful and compares to the female. Here is some interesting information about the derivation of Shekinah.
ynk# Is sometimes used to describe the presence in the tabernacle. The word “mishkan,” Nk#m a derivative of “shakan,”Nk# , is often translated “tabernacle.” “Mishkan” means “dwelling place or “dwelling place of “Him who dwells” or “Shekinah.”
The Glory of G-d hwhy Kwbk is also thought of as the Shekinah or the presence of G-d.
Who inhabits Kykw#
Shekinah does not occur in the Torah in the feminine form but here the masculine form appears here:
Deuteronomy 33:16 And for the precious things of the earth and the fulness thereof, and the good will of Him that dwelt ynk# (shin kaf nun yud )in the bush; let the blessing come upon the head of Joseph, and upon the crown of the head of him that is prince among his brethren.
All of this we will use to describe in part what appears to happen. The Shekinah responds to righteousness. It responds with connection. This connection is between the status of this world and the ever changing circumstances that reside in the world to come. This connection bridges the gap between man’s understanding and comprehension of deity and the actualization of the experience of deity. Through our meditations on G-d or G-dliness, through mitzvoth, and through Torah study comes the experience of the Shekinah. It is a taste of ‘the glory of G-d.’ Adam in order to experience the touch of G-d has the essence of feeling or the female taken from him to be fashioned into a physical embodiment of feeling or his help mate, woman. The female is taken from Adam in order to remind him of his feeling connection to G-d. G-d wanted to make sure that man experienced G-d or that man was able then to communicate with G-d since two way communication was the only way a true reflection or image of G-d could exist in the Garden of Eden. Without this there is no growth not just of man per se but of his conception of G-d that must be ongoing in perception. Since man is always connected to his feeling nature throughout his body the task of reestablishing this primary connection becomes one of constant preparation and insightful thinking. The activity of the mind of man in conjunction with the feeling nature or the Shekinah response is the fundamental elemental unity that produces all things in the ‘lower worlds.’
The female is called Nekevah because of the orifices or openings in the female body. These openings can be likened to the earth that is ready to receive the plantings from above. There are also inner emotional counterparts to this concept. For example. When your mind is open to learning new ideas these come freely without endless battles with the ego and its status quo based objections. Emotionally you want to be free to express yourself and not seal yourself off in a cold hard shell. All of these things point out the openings that are symbolized by the female.
w/
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Posted in Bahir, Kabbalah, Uncategorized, torah at 12:14 pm by admin
See how now we weave the fruits of thought into the form, the counterpart, the image of the Holy One Blessed be He.
Verse 172. And what are the sons? I have already told you that the Blessed Holy One has seven Holy Forms. All of them have a counterpart in man, as it is written (Genesis 9:6), “for in the form of God He made man.” It is likewise written (Genesis 1:27), “In the form of God He made him, male and female He made them.” This is what they are: The right and left legs; The right and left hands; The body, covenant and head. But these are only six. You have said that there are seven. The seventh is with his wife. It is thus written (Genesis 2:24) , “And they shall be one flesh.” But she was taken from his ribs, as it is written (Genesis 2:21), “And He took one of his ribs.” He said: Yes from his ribs. Does he then have a rib? Yes. It is written (Exodus 26:20), “the ribs of the tabernacle.” The Targum renders this, “the side of the tabernacle.” And what is His side? What is this like? A king had an idea to plant ten male trees in a garden. All of them were date palms. He said, “Since they are all the same kind, it is impossible for them to endure.” What did he do? He planted an Etrog among them. 
This was one of those which he had intended to be male. And why is the Etrog female? Because it is written (Leviticus 23:40), “The fruit of a beautiful tree, fronds of a date palm, [branches of a tree of leaves, and willows of the brook].” What is the fruit of a beautiful (hadar) tree? The Targum renders this verse, “The fruit of the Etrog tree, and the Lulav. ” 
Commentary: There are lots of meaning here of course and associations that could be made all across the board. Here we will choose to zone in the meanings most pertinent to this very moment. The sons represent your ideas and inspirations. In man these ideas are represented by the seven holy forms designated by the various sections of the body represented above. These representation however, go far beyond the body in these various meanings. We need to first figure out what direction are we being led into and that direction comes from the splitting off of the idea into its feminine counterpart without which these ideas cannot become ensouled in form. The body is referred to as the tabernacle and in a very true spiritual sense it is this. Why? Because the body reflects the mind and the mind in its upward glancing reflects the holy one blessed be he. The male trees give us the same kind of imagery especially as the female etrog is place in their midst. Without this parcelling or splitting of the female in the midst of the male creation does not proceed. In a mystical sense this is the effecting of the unity of Yud K and Vav and K providing the inner operation the Elohim as the above transforms the below and the cycle becomes a continuous channel. How does this help us? What practical value is there for us here?
When your thoughts are aroused on high there has to be a bridge or a connection between your thoughts and on high in order that your intentions or prayers may be realized. What is this connection? It is the Shekinah. The Shekinah is the feeling counterpart of G-d. It is isn’t enough therefore to pray in sequence a list or a litany of requests. We must also engage our feelings to respond to the upper levels of awareness. Joy open up these doors as we pray in fulfillment of our prayers having already been answered. How else could we get a taste of the Divine unless we assume the feeling of both asking and receiving as part of the same operations. The date palms are called all of the same kind. It is also said that they could not endure with the Etrog planted amongst them. Our intentions no how firmly placed or placed cannot last without our feelings in particular the feelings of having and knowing that our prayers are answered. When we pray we rouse the above and also earth the below. It is a two fold intention reception. Nothing however will appear until we take heed to the first commandment.
I AM THE LORD YOUR GOD, WHO BROUGHT YOU OUT OF THE LAND OF EGYPT.
There is no transformation into form without the recognition of the power that effects all such transitions from one state of being to another. This conversation needs to be ongoing and indeed can never cease. Egypt is the status quo which must decay. G-d represents the transformation of change for the better. In order to pull yourself up you have to lift up your eyes to heaven and allow your feelings to connect in every way that you can think of by saying ‘YES’ to this divine connection.
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