FOUR WORLD PARADIGM of LEARNING w37
by Hebrewletters SL
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5.000 x 7.000 inches
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Title
FOUR WORLD PARADIGM of LEARNING w37
Artist
Hebrewletters SL
Medium
Painting - Watercolor On Watercolor Paper
Description
FOUR WORLD PARADIGM OF LEARNING
PaRaDiSe is a Hebrew acronym for the words P’shat, Remez, Drash, Sod (Chefitz, Mitchell. 2001. The Seventh Telling. New York: St. Martins Press. 175).
From the teachings of Mitchell Chefitz, author The Seventh Telling, The Thiry-third Hour, The Curse of Blessings, White Fire and Blood Covenant:
Kabbalah - There is a technique of learning Torah through the ‘Four World paradigm’ that brings one into the very presence of God. Consider this. If the Torah emanates from God, if it is the word of God, then it may be possible to follow that word back to its source. The road map is the word itself. PaRaDiSe. P-R-D-S. P’shat, Remez, Drash, Sod. Studying Torah in such a fashion leads to paradise. Some say that studying the Torah in this fashion IS paradise. (Chefitz, Mitchell. 2001. The Seventh Telling. New York: St. Martins Press. 175-176).
PaRaDiSe
P = P’shat, simple Narrative Action
R = Remez, hint Metaphor Formation
D = Drash, interpretation Allegory Creation
S = Sod, Secret Spiritual Emanation
(Chefitz, Mitchell. 2001. The Seventh Telling. New York: St. Martins Press. 175).
The Red Sea story in the World of Action, Asiya. P’shat.
The children of Israel have been enslaved for centuries. Moses comes along and tells Pharaoh to let the people go. Pharaoh refuses. There are ten plagues. Moses and the children of Israel head for the sea. Pharaoh’s armies chase after them. They are pinned against the sea. A pillar of cloud separates the two camps by day, a pillar of fire by night. An east wind blows all night. Maybe it’s a low tide. The Israelites are traveling light. They get through the sea. The Egyptians are following in chariots. The wheels get bogged down. The wind stops blowing. The sea rises. The Egyptians are drowned. The children of Israel emerge safely on the other side (Chefitz, Mitchell. 2001. The Seventh Telling. New York: St. Martins Press. 176).
The Red Sea story in the World of Formation, Yetzirah. Remez.
The children of Israel are trapped in the tightest of places. The Hebrew for Egypt, mitzrayim, means a very tight place. Taskmasters are set over them. Moses comes before Pharaoh and takes a stick and inserts it into the river Nile. Blood issues forth. There is a first plague, and at the end of each month another, so that the tenth plague brings nine months to full term. The waters of the Red Sea break. The children come forth out of the tight place. And the taskmasters, who had held the children captive within the tight place all that time, come forth after them, and perish. So the birth of the children of Israel, and the crossing of the Red Sea in the World of Formation. We use a metaphor of childbirth. It’s as if we had insemination, pregnancy, labor, breaking of the waters, emergence of the new born, the death of the placenta (Chefitz, Mitchell. 2001. The Seventh Telling. New York: St. Martins Press. 176).
Red Sea in terms of the World of Creation, Beriya. Drash.
There is no creation without an issuing forth. The very creation described in the first chapter of Genesis is an issuing forth. God says, ‘Let there be light,’ and there was light. God separates the light from the darkness. God creates the waters, and separates the waters so that the dry land appears. This is the process of creation in Genesis. And here in the book of Exodus? The creation of the people of Israel is described in the same terms. Light and darkness, the pillar of fire and the pillar of cloud. The sea, the splitting of the sea, the appearance of dry land. The children of Israel are created in the exodus out of Egypt. There is no creation without an exodus.
As with an artist, as long as you are working on a painting, or sculpting a piece of stone, it is attached to you. It is not a creation until it goes into exile from you, until it is separated from you. When it stands apart from you, it is a creation. When it is attached to you, it is only a part of you.
So the children of Israel are separated from Egypt and become a people. The world is separated from God and becomes a creation. So we have the framework for beginning to understand the passage through the World of Creation (Chefitz, Mitchell. 2001. The Seventh Telling. New York: St. Martins Press. 177).
The Red Sea story in the World of Emanation, Atzilut, Sod.
If the first reading of the Red Sea told us what was happening, and the second what it feels like, and the third the model of creation to learn from it, wouldn’t it be nice if the fourth reading would bring us into the presence of the Creator itself?
In the fourth reading you become the story. So it is here. In our fourth reading we become the text of the Torah. We examine the text. We search it for clues, for a pathway through the worlds to the very presence of the Creator. And this is what the rabbis found.
“In the 14th chapter of Exodus, verses 19, 20 and 21 each have seventy-two letters. Seventy-two letters is an especially long verse. To have three such verses together is out of the ordinary. Not only that, the three verses are the most numinous, God-active verses in the entire story. They describe how the angel of God illuminates the night to make a barrier between the camps of the Egyptians and the Israelites, and then, the very splitting of the sea.
In these three seventy-two letter verses the rabbis find the seventy-two letter name of God. If you have done your math, you know that seventy-two is four times eighteen, eighteen being the numerical value of the word for life in Hebrew. Life, if you like, extended through the four worlds. In the deepest Kabbalah, these three verses become a meditation, a doorway to the World of Emanation. Sod (Chefitz, Mitchell. 2001. The Seventh Telling. New York: St. Martins Press. 177).
The Hebrew Letters featured in this painting are Pey Resh Dalet Samech. Taken together, and reading from right to left, they spell PaRaDiSe.
Each of the 22 letters of the Hebrew alphabet has a special meaning and a story to tell. Here a few brief ones about the letters on this painting.
Pey is the 17th letter of the Hebrew alphabet, has a numerical value of 80, makes a sound either like the P in Peace or the F in Food, means MOUTH and is constructed of a Caf with a Yud situated at the top and rotated inward.
Sefer Yetzirah. The Book of Creation divides the Hebrew Letters into 3 categories:
3 mothers - Aleph Mem Shin,
7 doubles - Beit Gimel Dalet Caf Pey Resh Tav
and 12 elementals - Hey Vav Zayin Chet Zayin Tet Zayin Yud Zayin Lamed Nun Samech Ayin Tsade Kuf.
Pey is one of the doubles.
He [God] made the letter Pey king over Dominance and he bound a crown to it…
And then He formed
Mercury in the Universe
Thursday in the Year
And the left ear in the Soul male and female
Kaplan, Aryeh. 1990. Sefer Yetzirah. The Book of Creation. York Beach: Samuel Weiser. 176).
If one looks carefully at the Pey one can see that there is a Beit, which makes up the empty space within it. The Beit is the first letter of the word Bereshit, IN A BEGINNING, which is the first word of Torah. God opened up God’s MOUTH and out came the Beit, BEGINNING, CREATION.
Pey is one of 5 letters: [Caf Mem Nun Pey Tsade] that have 2 forms - the regular [bent] form used in the beginning and middle of a word and the FINAL FORM,- SOFIT, used as the last letter of a word (Shabbat 4a).
I [PEY] signify redemption and deliverance (Zohar 1984. Tr. Harry Sperling et al. New York: Soncino. 1:2b).
The bent Pey and the straight Pey [intimate] an open mouth Pey], a closed mouth (Shabbat 104a).
The medial (bent) Pey is almost closed. ‘A time to keep silence, and a time to speak’ (Ecclesiastes 3:7) (Shabbat 104a).
[The writing of the letters] must be ‘kethibah tammah’ [perfect writing]; thus one must not write the… Tet as a Pey or the Pey as a Tet Shabbat 103b).
Meditating in the Beit, which is inside the Pey, is like being in the vortex of creation. “God opened up God’s MOUTH [Pey] and out came the Beit,” BEGINNING, CREATION. I feel in meditation that I am in the primordial mix. It is a feeling of being one with everything and one with a nothingness at the same time. Ain Sof. There is power here.
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January 9th, 2021
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