“My
Beloved has answered me and said to me, 'Arise up to yourself My
love, My beautiful, and go to yourself'.”
(2:10)
Israel
realizes that God answers when she calls out to Him, and be as
attached to Him as much as we want to be. He speaks to us through His
ways, attributes and commandments, to elevate our consciousness to
higher, lofty paths.
Hence He asks us to rise up to Him by arising
(and go) to our true essence and identity which are the common bond
with Him. “Rise up to yourself, My beloved, my fair, and go to
yourself”, for in our going back to our true self we indeed return
to Him.
This
call to Israel is God's call for her redemption from the false self
image out of ego's materialistic fantasies and illusions, and their
negative traits and trends in consciousness. God has decreed Israel's
redemption since the giving of His Torah. Then it's up to us to
choose back and respond to His call.
“For
lo, the winter has passed by, the rain has passed away, and
is gone.” (2:11)
God
reaffirms His redemption to Israel by telling her that the temporal
nature of ego's fantasies and illusions along with their negative
predicament are not permanently bound to our thoughts and actions. We
can choose to end their permanence by breaking away from our
additions, obsessions and attachments to them, and return to love's
ways and attributes.
Opposite
to what we may believe, there is nothingness (emptiness) in ego's
fantasies and illusions, meaning that emptiness does not and can not
transcend, for there is nothing to prevail from them. Thus we can see
nothingness as darkness or as negative situations, or a state of mind
that are factually temporary.
Ego's
fantasies and illusions come from beliefs or feelings of lack. Thus
we realize that lack is a state of not having, like nothingness. As
long as we feed our materialistic fantasies and illusions, we are
feeding the belief or feeling of lack.
“The
righteous eats to satisfy his soul, but the stomach of the wicked
always lack.” (Proverbs 13:25)
Once
we assimilate this matter of fact, we begin to approach goodness as
what is truly transcendent, and is opposite to lack and nothingness.
Goodness as what truly is and has that transcends the material world,
for it comes from the eternal goodness of the Creator.
Thus we
assimilate that goodness is our fundamental essence and true
identity, beyond the limitations of time and space.
We
have to continuously love, cherish, embrace and protect goodness to
permanently live and delight in its ways, attributes and blessings.
As the primordial expression of love, goodness is our essence and the
substance of what truly is and has.
“(So
that) I give to those who love Me substance [lit. there is, it has]
and fill their storehouses [with it].” (Ibid. 8:21)
Loving
God means to love His goodness bestowed upon us to fulfill all our
needs, in order to give meaning, purpose and direction to our
intellect, mind, thoughts, feelings, emotions, passion and instinct
(our storehouses), and their expressions in the material world.
“Be
grateful to God, for He is good, for His loving kindness is for the
world. (…) God's loving kindness fills the earth.” (Psalms 136:1,
33:5)
Thus
we understand that God created darkness, evil and negativity not as
choices but only as references for us to choose light, goodness, and
what is positive for our lives.
God
reminds us again His redemption since the moment He gave us the
Torah. He does it many more times through His prophets, and again
it's up to us to answer and begin the journey back to our true
identity as our common bond with His ways and attributes.
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