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The mystics of Judaism and the love for a book

The mystics of Judaism have left us an invaluable treasure. Their look on love.
Love say they can lead to drunkenness, loss of sense of self, and total fusion between object and subject. This love reserved for real people for the most part can be extended to idealized objects projected from within. For love believes in us as a germ that turns into a tree and a forest. This, whether we like it or not.
The Torah asks its readers to experience this Love consciously.
Before, human beings had known this drunkenness, but in a fallen form, by idolatry.
Imaginary or symbolic beings were erected into statues, and the impulse to love was thus confined to physical forms, or obsessions of power, which could not quench the fire of sincere devotion that desires to be liberated.
A love that goes beyond material reason can not be locked into physical form, without leading to absurdity and inner rejection.
The concept of the book is in this revolutionary sense.
The silverware of the verb.
Transparency that leads right to the heart of the beloved.
It will awaken the personal requirement to surpass oneself and to perfect oneself, in terms of reasoning and intelligence, so as not to devalue love.
Writing on the parchment of an animal skin reminds us that we ourselves are this writing, this living contrast between body and mind.
Unlike the statue or object of worship, the Book is for the Jewish mystics both a mirror that allows us to see us, and a window that opens our eyes to the world.
The stories of personal and collective paths that lead from suffering to forgiveness, confrontation to the era of human reconciliation or “no nation will lift the sword against the other”, enthrall hearts in search of meaning, whose deep desire is to live according to the potential of love that is in them.
Rabbi Akiba, the Mystic Master par excellence, has given up the soul in this intoxication of love for the Book, at the microscopic level of the Letters, proving that this passion can reveal all suffering.
Realizing that his disciples were surprised to see him smile under torture, Rabbi Akiba took the time to remind them of his motive, inscribed in the heart of the Chema prayer:
“To love with all your soul”.
To love to the point that those who tortured him adopted his Faith and converted by testifying of this example of love.
“Come my sons,” he had said to those Roman soldiers whose order was to execute him on Yom Kippur.
They joined him in the same love that can transform people who thought they were enemies in brothers, closer than those of blood.
This Love is the return to reality, which has put us in the sharing of experiencing it.
In this reality Gd and Love are only One.
The Word, or the Book, is what tells us and repeats it word by word, Letter by Letter.

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