Reflecting Infinity
Adam called woman אשה because her form was made from איש. Why tell us the reason for the name? We weren’t told about the reasons for the names of the animals. This must be a different category: a being from the Source Himself. Ok, so if the form and likeness of the Source Himself need a reason for their names being what they were, what is the reason for איש?
Well, the letters for איש are are also in the first utterance of creation, בראשית. They aren’t in אישה. Where is the ה?
This is an allusion to that which the sages say “the world was created with the letter ה״ in in Talmud Bavli מנחות כט:ב.
So the אשה was created OUTSIDE of the איש of בראשית?
No. The word אשה is איש with the י throwing off a glimmer of reproduction without losing the original singularity. So we didn’t take out the י and substitute a ה. But at first, it seems the י is swapped out for a ה. Going from 10 in count to 5 in count. Instant wholeness to a process. From all 10 at once to going from 5,6,7,8,9 10.
In Pasuk 22 Perek 2 of בראשית, we are told that the woman was created from the צלע of the איש. Which is side, physically, but also metaphysically and literally on an energetic and atomic level. Just one aspect of the איש. Actually, צלע is a language implying a shadow. The shadow that comes naturally with potential. The concept of a future as distinct from a present. The larger version of yourself that isn’t tangible yet.
The shadows we cast stretch out physically and metaphysically.
They look skinnier and taller than the object casting them; when the shadow is really a reflection of the light of yud, the elongation means stretched out time horizons, meaning we think and see more far-sighted, and the robustness of the here and now relative to the past and future thins out. It all becomes one. The yud casts a reflection of elongation of time and focus outward and not inward. The stretched out thinner and larger shadow cast by a י can look like a ד, almost exactly. A י surrounded from its backside by a ד, forms the letter ה. A י or yud, in proper writing has a tiny horizontal extension and vertical extension with a robust middle. The ד or dalet is an extension horizontally and vertically and a thinning out of the middle robustness.
I oscillate between reflection and shadow because the ה can reflect the י, but if we forget our center, in the י, we clog up the space between the י inside the ה and the outer surrounding ד. So now the outer surrounding ד is shadow; a shadow, not a reflection, if we forget our center. We get lost in the gap between the inside of the ה and the upper and side edge. We forget where we came from.
The איש in bireshis was reflecting אשה. It isn’t that “it’s either a י or a ״ ה . It’s a י that is complete with the shimmer it gives off when reflecting into a surrounding structure. The י forms the hologram of structures; the elongated shadow shone from edges of the inside י to shape the surrounding frame of the ה, is structure itself containing the י at the center.
