HA MAKOM

YITRO 01
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BYWAYS OF REVELATION

This Parsha is dedicated to the memory of Shmuel b’r Zvi Hirsch Gorelick who
passed away on 23 Shevat 5753

ALL IN ONE

"Anochi am Hashem your G-d" (Ex. 20.2)

The term anochi – I, alludes to the first principle. Maimonides states that the
fundamental principle and pillar of all science is to know that there is a first being
who has brought everything that exists into being. This being is the G-d of the
universe and the Lord of the divine world. (Guide to the Perplexed)

The unity of G-d is absolute and not subject to change. This is indicated by the alef
with num.e. = 1. One multiplied by one is still one, similarly one divided by one is
one. The unique unity of G-d is not subject to change.

When G-d declares, Anochi – I, he is revealing that the totality of the revealed
Torah is derived from G-d who is One. The Shelah explains this in mathematical
terms.

The Hebrew term for one is ehad. We may give this concept form, by squaring the
numerical value of each of the three letters constituting ehad as follows:- Alef = 1,
1x1=1. Het = 8, 8x8=64. Dalet = 4, 4x4=16. 1+64+16=81. The num.e. of anochi =
81.

G-d absolute in singular uniqueness represented by the letter alef, created the
universe emanating from this unity with 10 Statements indicated by the yod of
anochi. Corresponding with the universe created in 10 stages, 10 statements were
revealed at Sinai, again indicated by the letter yod.

These 10 statements of the Decalogue give rise to the Torah as the Five Books of
Moshe, the Prophets and the Writings. The written Torah of Moshe is known as the
Orayeta, the Prophets are the Niviim and the Writings the Ketuvim. The first letters
of these three revealed works, viz. alef, nun & kaf together with yod representing
the Decalogue from which these works are derived, constitute the term anochi – I.
(Cf. Shnei Luhot Habrit, Yitro)
The value of the addition of the 8 and 1 equal to the num.e. of anochi is 9, while 81
itself is 9x9. Nine is a mystic number symbolising the hidden presence of G-d in the
universe which cannot exist without him. This concept may be represented by an
empty circle with the 8 compass points on the circumference and the 9th point at
the centre of the circle.

The empty circle symbolises G-d in the unmanifest state before creation and
before revelation. Creation begins with emanation from the point in the centre. This
emanation is a lineal progression from the central point to form a side of unit length
equal to one. In this initial emanation all 10 stages of creation are present, for the
one in the centre and the zero of the empty circle equals 10.

G-d unmanifest has no measure in the same way as the empty circle has no
measure. With revelation in anochi, that which is tangible and measurable
emerges. It has been shown above that this is effected by squaring, so the empty
circle representing the unmanifest divine state with 9 points becomes manifest as
anochi in a square, with sides 3 units long producing a set of 9 smaller squares,
each of side 1 unit long.

Let us shade the inner contained square to give 3 exposed squares on each face.
The shaded area contained within is out of bounds. It is the consuming fire that is
not consumed, shrouded in the cloud of thick darkness on the mountain. The
square containing 9 smaller squares may represent ehad = 1, where the singular
inner square of consuming fire = alef, the 8 outer squares = het and the 4 sides =
dalet.

Each of these three numbers may now be squared to give a total of 81 = anochi,
G-d revealed.

BESHALLAH 01
BYWAYS OF REVELATION

ONE TIME EVENT

"And then the angel of G-d who went before the host of Israel moved and went
behind them, and the pillar of cloud moved from before them and stood behind
them. And he came between the host of Egypt and the host of Israel, and there
was the cloud and the darkness, and the night passed without one coming near the
other all night. Then Moshe stretched out his hand over the sea, and Hashem
drove the sea back by a strong east wind all night and made the sea dry land, and
the waters were divided" (Ex. 14.19, 20, 21)

By virtue of the great name of G-d and by virtue of the forefathers Avraham,
Yitzhak and Yaakov, the waters of the Red Sea were divided. (Mystics)
In the original Hebrew text of the three verses quoted above, each of the verses
contains 72 letters, corresponding with the great name of G-d of 72 letters.

When the divine angel leading the Israelites moves behind them to protect them
from the Egyptians following in hot pursuit, he is performing an act of hesed –
loving kindness. The pillar of cloud is a pillar of light. In the Kabbalistic Tree of Life
the sefirah emanation hesed is on the right hand side i.e. the light side.

By coming in between the Israelites and the Egyptians, the divine angel separates
them into opposite opposing camps, with the Israelites on the side of light on the
right, and the Egyptians on the side of darkness on the left. In the Kabbalistic Tree,
the dark side is that of the sefirah din – judgement. Egypt is about to be judged.

Moshe now stretches his hand over the sea. The parting of the waters for the
Israelites to cross, is an act of rahamim, the quality of the sefirah tiferet in the
central column of the Kabbalistic Tree of Life.

The sefirah hesed is associated with Avraham, the sefirah din is associated with
Yitzhak and tiferet (rahamim) with Yaakov. In combination they constitute the
merkavah – the divine throne or chariot. (Cf. Zohar Beshallah)

The Midrash mentions the presence of the merkavah at the crossing of the Red
Sea. For the simplest of handmaidens this revelation was more profound than that
of the experience of Ezekiel who describes the merkavah in the first chapter of his
prophecy.

Elucidation

The waters of the Red Sea were parted to afford the passage of the Israelites from
Egypt into the wilderness. The parting is for crossing.

The crossing of two lines yields the multiplication sign [X]. Multiplication is the
effect of crossing. With the crossing of any two contraries an entity comes into
being that did not exist before. These opposites or complements give birth to a new
creation. For example, the crossing of warp and woof gives rise to a piece of cloth,
the crossing of male and female gives birth to an individual being.

In the Kabbalistic Tree of Life, the right side, hesed, which is the light side, crosses
the left side, din, which is the dark side at tiferet in the centre to produce rahamim.
The root of rahamim is rehem – the womb.

Now, the crossing of light and dark gives rise to form and indeed, tiferet, the point
of crossing, is the seat of the World of Formation.
With the crossing of the Red Sea there is a new creation that comes with the birth
in formation of the Mystic Community of Israel whose special attribute is that of
rahamim.

The crossing of the Red Sea was a one-time event, for the birth of the eternal
Community of Israel was a one-time event. What makes them eternal?

Tiferet as the point of crossing is associated with Yaakov who transcends his
physicality to become the spiritual Israel. With the Red Sea crossing, the Israelites
form a spiritual community that transcends time i.e. they become eternal.

With the crossing the great name of G-d of 72 letters is tripled, giving 72 x 3 = 216.
This is the num.e. for aryeh – lion. By transposing the alef & yod of aryeh, we
obtain yirah – fear, with the same num.e. So the great name of G-d active in
creation is the aryeh shaag – the lion that has roared. (Tseror Hamor)

The Prophet states: "The lion has roared – who will not fear? The Lord Hashem
has spoken – who can but prophecy?" (Amos 3.8)

The cry at birth as the mouth of the womb separates for the head of the neonate to
cross into life is awesome. It is the cry of awesome praise of the miracle of creation
which happens but once in the life of each newborn entity.

KI TAVO 00
ALL SQUARE
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"It shall be when you come into the land which Hashem your G-d gives to you for
an inheritance… and you shall go to hamakom – the place which Hashem your G-d
shall choose to cause his name to dwell there" (Deut 26.1f)

The term hamakom – the place, also means G-d as the omnipresent one. So the
above passage alludes to the time when the Israelites will bring their offering of first
ripe fruits to the Temple in Jerusalem, the place of G-d’s manifestation as the
omnipresent one.

In bringing the first ripe fruit to the Sanctuary, the Israelites are bringing to
actualisation the charge given to Avraham Avinu to go forth to the land that G-d will
show him and be a bracha – a blessing. (Gen. 12.1)
In bringing the bikkurim – the first ripe fruit, the Israelites are actualising the
blessing, for if we transpose the kaf and the resh in the term bikkurim, we have
beruchim – blessed!

In setting out to carry out the divine injunction to bind Yitzhak, the last of the 10
trials to which Avraham is subjected, he sets out and goes to hamakom – the
place, the site of the future Temple, but he sees the makom – the omnipresent
one, from afar off. (Gen. 12.3f) His descendants the Israelites, on the other hand,
go to the same place and meet up with the makom – the omnipresent one.
Avraham is vouchsafed with but a partial experience of divine presence, his
descendants enjoy the complete experience.

Avraham’s conception of G-d is holistic; he is the supernal creator of heaven and

earth as a totality (Gen. 14.19). There is no definition for G-d viewed in a holistic
sense, Avraham feels his presence but cannot define his place. He is intangible,
out of reach. Avraham sees him from afar off.

The Israelites who have a Temple are able to associate divinity with a specific
place. A place has surface space with area measurable in square units.

The fact that the makom as the omnipresent one is the place of the Havayah may
be proven mathematically.

Let us square the num.e. for the letters constituting the Havayah to establish the
place of the Havayah. Yod = 10x10 = 100, hea = 5x5 = 25, vav = 6x6 = 36, and
hea again = 5x5 = 25. The sum total is 100+25+36+25 = 186.

The num.e. for makom is 40 for mem + 100 for kuf + 6 for vav + 40 for the final
mem, giving a total of 186!

Using the makom = 186 as our starting point, we may work our way back to the
Havayah as follows:-

186 may be reduced by addition to 15. 15 is the num.e. for yod + hea, the 1st two
letters of the Havayah. We now spell yod & hea in full and find the num.e. thus:-

Yod = yod + vav + dalet = 10+6+4 = 20; hea = hea + alef = 5+1 = 6.

The total equivalent for the two letters is 20+6 = 26, which is the num.e. for the
Havayah = 26! (Cf. Tseror Hamor)

Avraham Avinu is associated with the sefirah hesed – love. The name of the divine
manifestation for hesed is E-l. In keeping with Avraham’s understanding of divinity,
the qualities of E-l as such are beyond definition. Each encounter with E-l evokes a
reaction specific to the occasion. So E-l is always described in Scripture by an
adjective indicating the nature of the manifestation of E-l in the encounter.

For example, E-l elyon – G-d most high, E-l male rahamim – G-d full of
compassion, E-l shaddai – G-d who is provident, etc.

The relationship between E-l and the makom may be demonstrated

mathematically.

The num.e. for E-l = 31. E-l may be defined in space relative to 3 axes; the
horizontal east-west axis, the vertical axis and the north-south axis, with 6
directions in all.

To fix E-l in space, let us multiply 31 = E-l x 6 directions = 186 = the num.e. for
makom – the omnipresent one!!

SHEMOT 00
DISCUSSION IN PLACE
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"Do not come closer. Remove your sandals from your feet, for hamakom – the
place on which you stand is holy ground" (Ex. 3.5)

The Hebrew hamakom – the place, position, space or portion of space, may also
refer to divinity as omnipresent. The ability to conceive of divinity as universal
space comes with the growth of human consciousness. Avraham sees hamakom
from afar (Gen. 22.4), and even comes up to hamakom (ibid. v.9), but makes no
contact. He becomes aware of the concept and comes close to grasping it, but
does not take hold of it. Yitzhak too comes close (ibid.) but does not grasp the
concept. Yaakov comes upon the makom (Gen. 28.11). He is able to connect with
the idea but cannot hold the conception. Moshe who attains the height of human
consciousness stands on the makom, he is able to master the concept.

G-d reveals himself to Moshe as the Havayah, the eternal being who is the source
of all being. He informs Moshe that he did not make this divine attribute known to
the forefathers (Ex. 6.3). They were aware of the manifestation of divinity as
Havayah but they were unable to understand the meaning of this name. Moshe is
the first person to comprehend G-d as both Havayah and the Makom.

Because Moshe masters the Makom as makom – space, he sees the makom –
place, of the Havayah in the universe. In geometric symbolism a unity may be
represented by the square and indeed the English and French Place, German
Platz and Spanish Plaza may refer to a town square. The crossing of two sides of
equal length forms a square.

The Havayah as a unitary being may be represented geometrically by a single line

of unit length. It follows that the makom and the Havayah may be conceived as two
manifestations of a single entity by representing the Havayah graphically as the
side of a square representing the makom.

Now, by multiplying the side of the square by itself, we arrive at the dimensions of
the square in square units.

Let us therefore multiply the numerical equivalents of the four letters constituting
the Havayah by themselves as follows: -

Yod x yod = 10x10 = 100

Hea x hea = 5x5 = 25

Vav x vav = 6x6 = 36

Hea x hea = 5x5 = 25

Total 186

The num.e of the term makom is mem – 40 + kuf – 100 + vav – 6 + mem - 40

= 186!! (Gematria taken from the Tseror Hamor)

THE NUMBER 186

The num.e of makom = 186, may be reduced by adding 1+8+6=15. 15 is the num.e
of yod(10) + hea(5), the 1st two letters of the Havayah representing the World of
Emanation and the World of Creation. We may reduced the number 15 further by
adding 1+5 = 6, the num.e for vav, the 3rd letter of the Havayah representing the
World of Formation. In the evolution of the universe, emanation and creation give
rise to formation.

We add the num.e for yod, hea & vav i.e. 10+5+6 to give 21. The number 21 is the
num.e for E-heyeh – I will be i.e. the divine potential for being. When Moshe asks
G-d to identify himself, G-d reveals himself as E-heyeh

(Ex. 3.14).
The number 186 may be split into 18 & 6, where 18 is hai – living and 6 = vav = the
6 directions of energy flow radiating from the origin.

The meaning of the term makom may be derived from kom – arousal or coming up,
and ma – from beneath. This may refer to a centre of high magnetic activity due to
forces coming up from below, or it may refer to the arousal of consciousness
coming up from the unconscious beneath. So the Havayah, acting in conjunction
with the Makom results in what we may term an activated electromagnetic field
exhibiting strong fields of energy to heighten consciousness.

Leather sandals are bad conductors and impede energy flow so Moshe is
instructed to remove his sandals from his feet to allow energy originating from
divinity to course through his body into the core of the earth. Thus Moshe becomes
the recipient of a divine charge.

----------------------------------------------

When Hashem first appears to Moshe at the scene of the burning bush, he
introduces the divine name E-heyeh Asher E-heyeh, and comments, ‘This is shemi
– my name forever and zichri – my remebrance throughout all generations. (Ex.
3.15)

To the num.e. for shemi equal to 350 we add the num.e. for the first 2 letters of the
Havayah = yod+hea = 15, giving a total of 365, the number of negative mitzvoth in
the Torah. To the num.e. for the term zichri equal to 237 we add the num.e. for the
last two letters of the Havayah, viz. vav+hea = 11, to give 248, the number of
positive mitzvoth of the Torah.

G-d in the unmanifest state is referred to as the sefirah keter – crown, in the Tree
of Life. The num.e. for keter is 620, equal to the total number of letters in the
Decalogue. 620 is the sum of the seven Noachite Laws and the 613 mitzvoth. Now,
the divine name associated with keter is E-heyeh, and we have shown above that
the 613 mitzvoth are implicit in the concept of

E-heyeh.

The num.e. of E-heyeh is 21, so E-heyeh Asher E-heyeh is 21x21=441. We add

the two 4s in 441 = 8+1=81= the num.e. for anochi!

Anochi – I, is the single word incorporating the totality of divine revelation, uttered
intially at Sinai.

SOBRE EL NOMBRE DIVINO: MAQOM, ‘LUGAR’.

Carlos del Tilo

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No daré sueño a mis ojos,

ni a mis párpados descanso,

hasta que hallare lugar para el Señor,

morada para el Poderoso de Jacob.

(Salmos,CXXXII,4-5)

En la Biblia, el Único es nombrado con muchos nombres, según sus diferentes atributos.
Uno de ellos es la palabra Lugar, en hebreo Maqom, del verbo qum que significa: ‘subsistir,
ser estable, despertarse, enderezarse, levantarse, nacer’.

Dios es, pues, un lugar, lo que implica siempre la noción de estabilidad y de localización.

Así, leeremos lo que los comentarios rabínicos dijeron de ello para intentar comprender
cuál es este lugar y dónde se sitúa.

Encontramos este nombre divino en un fragmento del libro del Génesis, cap. XXVIII,10 a
22, leamos en primer lugar y detenidamente los versículos citados:

(10): «Y Jacob salió de Beer Shevá y se fue a Harán.

(11): Y llegó al Lugar y se alojó allí, ya que el sol se ponía; cogió una de las piedras del Lugar y la puso como
cabecera y se acostó en este Lugar.

(12): Y soñó: he aquí una escalera colocada sobre la tierra, y su cabeza llegaba hasta los cielos; y he aquí a los
ángeles de Dios subiendo y bajando por ella.

(13): He aquí: el Señor se encontraba sobre ella, y le dijo: Yo soy el Señor, Dios de Abraham, tu padre, y Dios
de Isaac. La tierra sobre la cual estás acostado, te la daré a ti y a tu descendencia (semilla).

(14): Y tu semilla será como el polvo de la tierra y te desbordarás hacia el mar, el Oriente, el norte y el sur y
todas las familias del suelo serán benditas en ti y en tu semilla:

(15): He aquí: Yo estoy contigo y te guardaré en todo allí donde vayas y te haré volver hacia este suelo, ya que
no te dejaré hasta que no haya hecho lo que he dicho.

(16): Y Jacob se despertó de su sueño y dijo: ciertamente, el Señor está en este Lugar y yo no lo sabía.

(17): Tuvo miedo y dijo: ¡qué temible es este Lugar! Este no es nada si no es la casa de Dios, y éste es la puerta
de los cielos.

(18): Y Jacob se levantó de mañana y cogió la piedra que había puesto de cabecera y la puso derecha y vertió
aceite en su cima.

(19): Y pronunció el nombre de este Lugar: Bethel (casa de Dios); sin embargo, en primer lugar, Luz (1) era el
nombre de la ciudad.

(20): Y Jacob formuló un voto, diciendo: si Dios está conmigo y me guarda en este camino por donde voy y me
da pan para comer y vestido para vestirme,

(21): y si vuelvo en paz hacia la casa de mi padre, el Señor será para mí Dios,

(22): y esta piedra que puso derecha será Casa de Dios, y de todo lo que me darás haré diezmo, diezmo para
ti.»
I - COMENTARIO DEL MIDRASH RABBA - Cap. 68, párrafo 9

(Gen. XXVIII,11) «...y llegó al Lugar..» (Maqom).

«Rabbí Huná, en nombre de Rabbí Amí, dijo: ¿Por qué se cambia el nombre del Santo,
bendito sea, y se le llama Lugar (Maqom)? Porque él es el Lugar del mundo. Dijo Rabbí Josí
ben Halafta: No sabemos si el Santo, bendito sea, es el Lugar del mundo o si el mundo es su
Lugar. Pero de lo que está escrito (Éx. XXXIII, 21): He aquí un Lugar conmigo, hay que
admitir que el Santo, bendito sea, es el Lugar del mundo, y que el mundo no es su Lugar.
Dijo Rabbí Isaac: está escrito (Deut. XXXIII, 27): El Dios de los tiempos antiguos es su
morada. Y no sabemos si el Santo, bendito sea, es la morada del mundo o si el mundo es su
morada; pero de lo que está escrito (Sal. XC,1): Señor, fuiste una morada para nosotros,
hay que admitir que el Santo, bendito sea, es la morada de su mundo y que su mundo no es
su morada.

Dijo Rabbí Abá ben Judán: Es como un héroe que cabalga sobre un caballo y sus
ornamentos flotan de un lado a otro, y el caballo es accesorio del jinete y el jinete no es
accesorio del caballo; es lo que está escrito (Habaq. III, 8): Ya que cabalgarás sobre tus
caballos, tus carros de salvación.

Otra interpretación: ¿Qué significa: Y llegó al Lugar? Se refiere a la prosternación.»

(El lugar de la prosternación es el Templo).El mundo está contenido en él, y no él en el

mundo. Por lo tanto, no es el mundo su lugar, sino que él está en un lugar en el mundo, y es
él quien da al mundo su consistencia, y este lugar es su Residencia en el mundo.

II - COMENTARIO DEL SEFER HA BAHIR - Cap. 14

«¿Por qué la letra beth (b) está cerrada por todos los lados y abierta por delante? Es para
enseñarte que es la casa del mundo. Esto significa que el Santo, bendito sea, es el Lugar del
mundo, pero que el mundo no es su Lugar. Por esto, no hay que leer beth sino bait, ‘casa’,
tal como está escrito: (Prov. XXIV, 3): Por la Sabiduría es como la casa se edifica, y por la
Inteligencia es como se consolida.»

Se trata, pues, de una morada

III - COMENTARIO DEL MIDRASH HA GADOL - Pag.507

(Gen. XXVIII,16): «Ciertamente, el Señor está en este Lugar, y yo no lo sabía...»

«Se trata del Monte Moriah en donde se encuentra la Shekinah, la ‘Presencia divina’, para
siempre. [moriah también se puede leer como: ‘visión del Señor’]. El Monte Moriah también
es donde Isaac será sacrificado, [ver Gen. XXII, 14]: Y Abraham pronunció el nombre de
este Lugar: "El Señor verá"; pues referente a él, hoy en día se dice: en la montaña del
Señor, será visto. Y también es donde Salomón construirá el Templo.»

Según otro comentario del mismo midrash: dos Justos dieron nombre a este Lugar. Shem lo
llamó Shalem, ‘paz’ y Abraham lo llamó ire, ‘verá o fundó’. El Santo, bendito sea, unió los
dos nombres e hizo: Ierushalem: visión o fundación de paz.

«En este Lugar... Es el lugar de la profecía, tal como está dicho: (Éx. XXXIII, 21) He aquí un
lugar conmigo, estarás sobre la roca. En este Lugar... Sabía que todo lo que está arriba y
abajo está en el cuerpo del hombre, y es un mundo en sí, y por esto está dicho: ...y yo no lo
sabía. Y tuvo miedo y dijo: ¡qué temible es este Lugar!, porque reconoce a su Creador, que
es el Señor viviente por la eternidad, sin semejanza con las demás criaturas por ningún
lado. Y enseguida: Tuvo miedo. Los maestros dicen que desde entonces la gran Sabiduría le
inspiró el miedo y así está dicho: (Prov. XIV, 16): El Sabio teme y se aparta del mal, el
insensato es arrogante y lleno de seguridad.»
«¡Qué temible es este Lugar!, para enseñar que el Santo, bendito sea, le hizo ver el templo
construido, devastado y reconstruido.»

El templo representa al hombre; el templo construido: la creación y formación de Adán. El

templo devastado: la caída de Adán y su exilio. El templo reconstruido: la regeneración y
reintegración de Adán.

IV - COMENTARIO DEL ZOHAR - 1ª parte, 150a

«(Gen. XXVIII,16): Y Jacob se despertó... y yo no lo sabía. Su asombro procede del hecho

de que no sabía la importancia de esto. ¿Qué significa: Y yo no lo sabía? Es como si dijera (I
Sam. XIII,12): Y yo no he apaciguado a Adonai, para decir: Todavía no conozco.»

Apaciguar a Adonai, ‘mi Señor‘, parece referirse al Dios de rigor o de ira que se transforma
en Dios de misericordia o de amor, cuando se le despoja de su velo de cólera..

«Y Jacob dijo: Todo esto se descubre ante mí y yo todavía no había contemplado el nombre
santo anokí, ‘yo’, que es la Shekinah, a fin de ponerme bajo sus alas y ser hombre perfecto.
En verdad anokí es el Nombre de la Shekinah, la ‘Presencia divina’.

Por esto Jacob dijo: Yo he visto todo esto y no conocía anokí, puesto que él estaba solo, no
estaba casado, y no había entrado bajo las alas de la Shekinah.»

Jacob todavía no estaba casado, pues la Shekinah está representada por las mujeres de los
Patriarcas. (2)

«Y tuvo miedo y dijo: ¡Qué temible es este lugar!. La palabra lugar, maqom, tiene dos
sentidos: se refiere al lugar de la Shekinah, del cual hemos hablado, pero también al signo
de la Alianza santa [la circuncisión]. Aunque sean dos aspectos, o sea, Iesod y Malkut, son
uno.»

La sefirah Iesod se refiere al signo de la Alianza santa; la sefirah Malkut a la Shekinah.

«Y dijo: Esto no es nada si no es la Casa de Dios. Esto, ze, no es nada: es Iesod,

‘fundamento’, de la base, que puede quedar inactivo, inútil, no es nada, ya que puede
encontrarse solo; el Fundamento no es nada si no es la Casa de Dios, que representa lo
femenino, para que Dios se sirva de ella para producir frutos y hacer fluir sobre ella las
bendiciones de todos los miembros del cuerpo [parece tratarse del cuerpo de resurrección],
pues ‘esto’, ze, que representa Iesod, ‘el Fundamento’, es la puerta para todo el cuerpo, que
representa la sefirah Tiferet, ‘Belleza’, y es lo que está escrito: Y esto (ve-zé) es la puerta
de los cielos", es decir, Tiferet, llamada cuerpo y también cielo.

‘Esto’, ze, es la auténtica puerta del cuerpo: se trata de la puerta para hacer reverdecer las
bendiciones abajo sobre lo Femenino, y estando establecida arriba en los cielos, que
representa Tiferet, y estando establecida abajo, en lo Femenino, llamado ‘lugar’, maqom, y
así es la : ‘Casa de Dios’.»

Este Lugar terrestre reverdece cuando está reunido con el Cielo, entonces se llama Casa de
Dios, porque Dios, la Shekinah, reside en él.

«Y el sentido de : ‘Establecido arriba’ es: Iesod, ‘fundamento’, significa la puerta de Tiferet,

llamada ‘cielos’, porque está escrito: Y esto, (ve-zé), es la puerta de los cielos.»

La palabra ze representa a Iesod, la puerta; y ve-zé representa a Tiferet, los cielos.

«Establecida abajo: porque está escrito: Esto no es, si no es la Casa de Dios (Bethel), Esto
no es, representa a Iesod, que no es nada si no llega a ser Casa de Dios, que representa lo
Femenino. Por esto: El tuvo miedo y dijo: ¡Qué temible es este lugar!. El ‘lugar’, maqom, es
lo Femenino y ‘esto’, ze, es Iesod. Los hombres no prestan atención a su tesoro, o Iesod,
‘fundamento’, el cual les permitiría llegar a ser perfectos tanto arriba como abajo.»

V - COMENTARIO DEL MIDRASH RABBA - Cap. 69

«(Gen. XXVIII,17): Rabbí Ahá dijo: En el mundo por venir, esta puerta [Iesod, ‘el
fundamento’] estará abierta para muchos justos a fin de que entren como Jacob. (Sal.
CXVIII, 20): Es la puerta de Adonai, los Justos pueden entrar por ella. Rabbí Simeón ben
Yokai dijo: El Templo Santo de arriba está separado del Templo Santo de abajo por sólo 18
millas. ¿Por qué? A causa del versículo que dice: (Gen. XXVIII, 17): Y esto (ve-ze) es la
puerta de los cielos. El valor numérico de ve-ze, ‘y esto’, es 18.»

Dejamos al Mensaje Reencontrado la tarea de concluir este estudio: «La naturaleza (3) está
profundamente sepultada en la tierra y altamente situada en el cielo, pero existe un lugar
particular donde está más oculta y es más evidente que en ningún otro sitio.

Hay aquí una gran perdición para los astutos, pero también una gran recompensa para los
corazones sencillos y desapegados.» (VIII, 47’ y 48’).

________________

(1): Esta palabra hebrea, que significa almendra, no tiene nada que ver con la ‘luz’ en español.

(2) Ver «Sarah y Abraham» en LA PUERTA Nº 7, p. 39.

(3) Se trata de la Naturaleza divina.