Haven on Earth
'AND THEY SHALL KNOW THAT I AM THE L~RD THEIR G~D, THAT BROUGHT THEM OUT OF THE LAND OF MITZRAYIM, THAT I MAY DWELL AMONG THEM: I AM THE L~RD THEIR G~D.' SHEMOT 29.
Yamin U'small, Yamin means right. It is from the Sanctuary towards the desert in the south of the land of Yisrael and Small means left. It is from the Sanctuary towards the high land in the north of the land of Yisrael. Right is here analogous to greatness - Gadlut. Left is here analogous to smallness - Katnut.
Pannim V'achor, Pannim means face. It is from the Sanctuary towards the sun rise in the east of the land of Yisrael and Achor means back. It is from the Sanctuary towards the sea in west of the land of Yisrael. Face is here analogous to future - Atid. Back is here analogous to past - Avar.
Mattah, Mallah, Mattah means below. It is from the Sanctuary towards the ground in the earth of the land of Yisrael and Mallah means above. It is from the Sanctuary towards the sky in the heaven of the land of Yisrael. Below is here analogous to material - Gashami. Above is here analogous to spiritual - Ruchani.
Sof Ma'aseh, B'machshavah Techilah, Sof Ma'aseh means last in deed. It is from the Sanctuary towards the Shabbat in the laws of work in the land of Yisrael and B'machshavah Techilah means first in thought. It is from the Sanctuary towards the G~dly presence - Shechinah in the living of Torah in the land of Yisrael. Sof Ma'aseh B'machshavah Techilah - last in deed was originally first in thought is here analogous to the freedom of will - Bechirah Hofshi has still as its own original destiny the making of an environment for the indwelling of the G~dly soul - Nefesh El~hit. The point of all this and its meaning? Spatially and presently the point of conscious centrality - Nekudah HaEmtza'it .
In light of what was spoken of above here, here refers to there, and there is the explanation for what is described here. The point of centrality, harmony among them all. Aligning great and small spatially, future and past temporally and material and spiritual consciously.
Returning to explain within the time frame the spatial frame: Take an analogy with you. Imagine this: You're walking toward a new day. You can see the first moments of sunrise and it becomes clearer to you where you're headed. You're facing the future and you know what you want. Though you have options basically your future is ahead of you. You can explain how you became motivated enough to get here by tracing backward to past events and experiences.
For those who keep the Shabbat: The three days of the week which are for the Shabbat the future correspond to the kinaesthetic right, left and facing. Followed by three days of the week corresponding to a past are backward, below and above. Shabbat corresponds to the present and so does Shavuot, Shannah, Sh'mittah and Yovel. Be considerate though that the three days of the week corresponding to the past are actually from the point of view of the kinaesthetic present remembered as above, below and back.
This awareness requires a shift in the kinaesthetic present, the shift being from the impersonal experience of Shabbat to the personal experience. Be patient if you are serious about learning this chapter. Now I'm using the term 'Kinaesthetic' as the sensation of a spatial reference. The shift from impersonal to personal assumes you can recognize the environment around you in six directions. I repeat my statement that my use of the term Kinaesthetic refers to a sense of domain seemingly without a material, seemingly a bodiless presence rather than muscular activity or other uses of the term more material. What I have just said is relative and the use of ones body to help is not a great problem, and I'll show how it can benefit later.
The end and the beginning of seven weeks - Shavuot, the end and beginning of a year - Shannah, the end and beginning of seven years - Sh'mittah and the end and beginning of seven sh'mittot - Yovel are related just as the end and beginning of the seven days of the week are related with their Shabbat. Two Shabbatot represent two weeks. They relate as two days each called 'today' or 'this Day'. This Day among six days together a week and 'this Week' among six weeks together are seven weeks.
Consider the progression of the Kinaesthetic present. What would you think of the point of centrality without an environment to be central to? Or a moment without a world? Conscious will without consciousness of will corresponding to a consciousness of will without an expansion into realization, then to the point of centrality with a conscious domain . . . from Shabbat to Shavuot, from Shavuot to Shannah, from Shannah to Shmittah, from Shmittah to Yovel and from Yovel . . . to the expanse of the consciousness of time as a movement from above to below. The movement of the point of centrality from above to below as a personal experience allows the soul to imagine the shared act of the collective experience. I believe the true act your helping me to write about is not an experience of some otherness or an act which can be done in the imagination. Even so, the imagination can help us to invite the collective soul, reveal the expanse of the eternal moment and the divinity of the indwelling place.
Be witness, conscious of the times from this place. A square mount, raising foundation doubled as windows like unto the sky but crowned once and forever only kindness knows why.
'AND LET THEM MAKE ME A SANCTUARY; THAT I MAY DWELL AMONG THEM. ACCORDING TO ALL THAT I SHOW THEE, THE PATTERN OF THE TABERNACLE, AND THE PATTERN OF ALL ITS VESSELS, EVEN SO SHALL YOU MAKE IT.' SHEMOT 25. END