You may be Desecrating G-d's Name more than you realize

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You may be Desecrating G-d's Name more than you realize

Sanctification

equals

Worship

I am reading Shane Warren's book " Secrets at the Well".

I am not going into the full book, which by the way is a must read, I am going into this one chapter on the woman at the well.

We all know this one so well we blow past it. But do we?

Let's do a basic review of the players in this historical scene.

Jesus goes to Samaria. He has many ways he could have gone, but as we all know he is led of the spirit at all times.

He goes to a well. The significance of this well is overlooked in so many teachings, of which I have read so many; never once has this ever been mentioned. AND if it has, I sure missed it.

The well is highly significant. It is a well that was an altar. It represents worship. At this time of the encounter Jesus worshiped in Jerusalem and the Samaritans worshiped on the mountain. The woman asks Jesus if worship is better in Jerusalem or the Mountain. At this time the Orthodox Jews said the only place that is proper and where God is, is in Jerusalem.

So she asks, and Jesus responds that he has living water for her. Living water is referencing worship.

Do we worship a place, in a place? Or do we worship the Lord himself?

That answer is obvious.

This is the point. Worship is an act done by a "worshiper".

You worship "in spirit".

I have done this and experienced great things. Broken bones knitting back together, being in two places at the same time.

Worship is a state. When done, it is the miracle zone. It brings the Kavod. It changes the atmosphere. It brings a quantum physics experience of particles of light that where your attention is there you are.

One has to understand particle theory. Your attention will determine where the particle pops up and there are mutilple dimensions in which you are operating. Multiple realities going on at the same time.

This explains translation and transmutation beautifully.

I am segwaying yet not.

SO, if worship is the warfare

of the spirit to gain access and control, this is what Moses and Joshua were witnessing when he came down the mountain.

God said I hear the sound of war. They were worshiping the golden calf.

Now to sanctification

I know this seems like a jump but it is not, I promise.

I was reading this story and sanctification came to mind. I decided to look up and see what all is said about its definition. BOY am I glad I did. This article to the right is what caught my eye.

We are sanctified and justified by faith in Jesus.

We worship Jesus. He is the living waters at the well which is an ancient site for an altar.

An altar is a site of worship.

Living Water is brought on and brings life and health and provision and overcoming ones enemies THROUGH WORSHIP.

Worship sanctifies you. You worship Jesus. You are cleansed of your descrating G-d's name. You descerate G-ds name by your acting like your are the son of perdition vs the son/daughter of G

the most high G-d.

Sancitfy yourself. WORSHIP. Get some music on, focus on being there. Focus on feeling his presencs. Focus and let the flow happen. DO NOT give up until you get it. It may take some time, then again it may not.

Pray first and ask.

You have not because you ask not....so what are you waiting for? Is TV THAT important?

Is that cell phone THAT important? Hmmmmm?

Shane Warren Ministires

get the book $10 plus $3 shipping. WORTH IT

http://www.inner.org/Nav_time/month.php?article=t0005 click here to go to this web site for more articles

From the Web site www.inner.org

Authentic Jewish Mysciticism and Thought

by teachings of Harav Yitzchak Ginsburgh

Desecration and Sanctification

The central theme in the Torah portion of Emor reaches its climax at the end of the third section of the portion:

You shall not desecrate My holy Name, and I shall become sanctified in the midst of the children of Israel, for I am G-d your G-d.

A pair of separate yet complementary commandments is enumerated in this verse. The first, negative commandment is not to desecrate G-d's Name. The second, positive commandment is to sanctify G-d's Name.

The Negative Vacuum

The Hebrew word used in the verse for "you shall not desecrate" is t'challel. Literally, challal means "a state of vacuum." A vacuum is a lack in any area of existence. (The same word is also used for "corpse," who lacks a soul). A desecration of G-d's Name occurs when it seems that G-d is absent from a particular reality. On a straightforward level, Maimonides explains that any time that a Jew, particularly a highly regarded Jew, behaves in an apparently negative manner, he has desecrated G-d's Name. With our understanding of the meaning of the word challel, we see that when he behaves in this negative manner, he projects that G-d is not present in reality.

Sanctification: Consciousness of G-d

The complementary commandment to the prohibition against desecrating G-d's Name is the directive to sanctify G-d's Name. As desecration is the projection of an apparent absence of G-d, it follows that sanctification of G-d's Name is to bring the consciousness of G-d to every facet of reality. The Hebrew word for "sanctify" is kodesh. The literal meaning of kodesh is "transcendent" or "separate." When a person reflects his G-dly, rectified character traits as intensely as possible in all that he does, he brings G-d's transcendence into our immanent reality. In this way, he sanctifies G-d's Name.

The Revelation of the Divine Soul of Israel

In its ultimate manifestation, the directive to sanctify G-d's Name is the most intense of all the commandments of the Torah. According to Jewish law, there are three commandments that a Jew must not transgress even under the threat of death: idol worship, adultery and murder. If a Jew is being coerced to transgress any of these commandments, or if he is being publicly coerced to transgress any commandment (this applies when there is an external decree prohibiting the fulfillment of any commandment) he must choose to die rather than transgress.

Paradoxically, though, the verb for "sanctify" in our verse is written in passive form ("I shall be sanctified.") Of all 248 positive commandments, all of which are active in some way, only this commandment appears in passive form.

When a person is faced with a life threatening moral dilemma, and he chooses to die, he demonstrates the ultimate intensity of self-sacrifice. Simultaneously, though, he is negating his ego. The place that his ego occupied in his heart is now vacant and open to G-d's transcendence. His willingness to die reveals that G-d is fully present in our reality. This explains the passive form of the verb "to sanctify." When a person totally negates his ego, his heart is open for the spontaneous and natural flow of Divine consciousness. Whether in life or in death, he has revealed that only G-d exists. He has brought G-d's transcendent omnipresence into the world. More than any other commandment, this is the revelation of the Divine soul of Israel.

G-d's Name

The prophet Zecharia foresees the future when "G-d will Be one and His Name will be one." Just as the name of a person reflects his presence in reality, so the Name of G-d is the conscious awareness of Him in our reality. When Zecharia promises that G-d will Be one, he is referring to G-d's role in actively revealing Himself to the world. "His Name will be one" refers to the role of the world, which will actively seek consciousness of G-d in every facet of existence, both psychological and physical.

The Story of the Blasphemer

The theme of desecration of G-d's Name appears again at the end of the portion of Emor. The Torah relates the story of the man who cursed G-d while the Jewish People were in the desert. This man was the son of Shlomit bat Divri. As her name reflects, Shlomit bat Divri (literally, "Peace, the daughter of Speech") had the unworthy inclination to speak to everyone who passed her home, speaking "hello, peace" (shalom) to both Jews and Egyptians alike. This immodest habit made her vulnerable to evil input. She was eventually raped by an Egyptian who masqueraded as her husband, and gave birth to a son who cursed G-d in anger at not receiving a parcel of land with the rest of his tribe. (After raping Shlomit bat Divri, the Egyptian attempted to murder her husband. Moses, who with his holy spirit perceived what had happened, killed the Egyptian, thus saving the life of the husband. This was the first time Moses acted as the redeemer of Israel. He was subsequently sentenced to death by Pharaoh for this act, and had to flee Egypt.

The Connection Between Blasphemy and Desecration

The Hebrew root for "curse" is kallel (spelled: kuf, lamed, lamed). The Hebrew root for "desecration" is challel (spelled: chet, lamed, lamed). These two words are obviously related. Both words end with a double lamed, while the letters that differentiate them are kuf (in kallel) and chet (in challel). According to the transformation system known as Albam, the letters kuf and chet are interchangeable. The rectification of the curser (mekallel) in the desert was to become a corpse (challal).

The Positive Corpse

The two identical letters in kallel and challel are the lameds. In Kabbalah we learn that the double lamed is the secret of the heart. King David writes (Psalms 109:22): and my heart is like a corpse within me King David had killed his evil inclination, leaving a "positive corpse." In place of his evil inclination, he had created a vacuum in his heart, leaving it wide open for G-d's transcendence to enter. In the Torah portion of Emor, both challal and kallel are negative. Both are states of the heart. Challal is the vacuum of G-d in the heart, while the curse, kallel, stems from that very vacuum. Thus we see that vacuum and curse are interdependent.

By working on the character traits of his heart with intensity, King David rectified the negative challal, transforming it to a receptacle of G-d's transcendence, a sanctification of His Name.

A New Manifestation

The antonym of challal, "sanctification," is kodesh (spelled: kuf, dalet, shin). As we have learned, the letters kuf and chet are interchangeable. If we substitute the letter chet for the kuf in kodesh, we receive a new word, chadesh, which means "new". (Chodesh also means "month," alluding to the "new moon.") The Torah commands us to sanctify the new moon. The famous Biblical commentator, Rashi, explains that G-d demonstrated to Moses exactly how the new moon looks in the sky, saying, "When you see this, sanctify it."

Newness is novel. When we see a totally new phenomenon, we must sanctify it. The most novel phenomenon in our world is when transcendence or something removed from our routine milieu of natural phenomena becomes intensely revealed in our consciousness. This is the secret of "I shall become sanctified." When a person is willing to give up his life for G-d, his ego has vanished. This creates a totally new manifestation, never revealed before in the world. G-d's absolute transcendence, kodesh, is newly (chadash) revealed, becoming omnipresent and immanent. Thus we see that sanctity and newness are interdependent.

The Perceptions of the Heart and the Mind

While challal and kallal are states of the heart, kodesh and chadash are states of mind. They are the pure perception of the inner eye of the mind, as in G-d's instruction to Moses, "When you see this (new moon), sanctify it. The difference between the mind and the heart is the difference between pure perception and the emotive response to what is perceived. All pure perception (sight, sound, etc.) are mental faculties. Kodesh and chodesh originate in the inner essence of the perception of the mind. Challal and kallel originate in the heart, and have to be transformed to the "positive corpse" of King David.

The Positive "Curse"

In Ezekiel 1:7 kallal means shining brilliance. The positive vacuum of the heart (challal) creates space for the new (chadash) manifestation of G-d's transcendent omnipresence (kodesh). This produces the shining emotive experience of the heart (kallal).

The rectification for us to concentrate on this week is to nullify our ego to allow G-d's transcendence to enter our hearts. Transcendence is always new, transforming the negativity of desecration and curse to rectified emotions of the heart, which will shine brightly and sanctify G-d's Name in all our reality.

"The material contained on this page is copyright by Gal Einai Institute, a US non-profit organization dedicated to publishing the teachings of Harav Yitzchak Ginsburgh

The written material on this page may be used on other websites, provided that credit and a link back to this page are clearly displayed