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Listen "Year: 5767 - Behar Behukotai - audio"
Episode Synopsis
- Restoration of הר סיני through ויקרא takes us from גיבורי כח מלאכיו עוש”י as נעשנה ונשמע and then to שומרי שביעית, not simply by restoring מחיצות but by restoring what the loss of מחיצה profoundly implied: loss of context and therefore loss of קריאה and entry into קרי. This, after all, is the theme of the book called ויקרא .
This context demands the understanding of the starting place, “home” in the sense of “the place to go back to”, what Mirukami has Kafka Tamura seeing as...., which is the תשובתו of שמואל כי שם ביתו , which is why תשובה and גאולה are intimately related, but is also why emergence and שביל ישראל are related to the ה' of בריאה בהבראם the ultimate קו of בראשית. The Ramhal’s לישועתך קויתי י-ה-ו-ה specifically that takes one out of the limits of the initial dimension constrictions. This “starting point” is what we access in יובל which is why it is דרור, for then one can truly live any-“where”. But by the same token this is why it is the essence of מעשה בראשית and parallels the multiple states of Torah (as the אור החיים points out in his analysis of the plural opening to בחוקותי) and why in an expanding universe it is necessary to touch the basis of the patterns, the nested sevens that express the creativity of בראשית, and the Ramban’s insistence that שמיטה-יובל lies at the basis of all beliefs.
Every Yovel is another recursive iteration of the quantum computer we call the universe, and the patterns, the incredible displays that come of the “random” events of קרי are transformed into קריאה because we can identify the “strange attractor” in the nature of the קו without getting caught up in the constraints of particular עולם-שנה-נפש (space-time-consciousness) which is מועד in the ultimate sense, for the מחיצות were obviously mind-dependent, as can be seen in the introduction of פיגול only after the establishment of the time-space constraints of אחרי when suddenly in קדושים appear the thought which is violation, and there, too, the greater value of time is evident in the difference of חוץ למקומו and חוץ לזמנו.
The book as whole is therefore the book of עבודה, for it tells how to transform קרי into the קריאה that makes the universe in all its superimposed states a single home, something only Yovel and Torah make possible, together. Thus the brit/covenant is entirely in terms of the more profound sevens and eights expressed at the end, beyond the early שביעי ושמיני.
This context demands the understanding of the starting place, “home” in the sense of “the place to go back to”, what Mirukami has Kafka Tamura seeing as...., which is the תשובתו of שמואל כי שם ביתו , which is why תשובה and גאולה are intimately related, but is also why emergence and שביל ישראל are related to the ה' of בריאה בהבראם the ultimate קו of בראשית. The Ramhal’s לישועתך קויתי י-ה-ו-ה specifically that takes one out of the limits of the initial dimension constrictions. This “starting point” is what we access in יובל which is why it is דרור, for then one can truly live any-“where”. But by the same token this is why it is the essence of מעשה בראשית and parallels the multiple states of Torah (as the אור החיים points out in his analysis of the plural opening to בחוקותי) and why in an expanding universe it is necessary to touch the basis of the patterns, the nested sevens that express the creativity of בראשית, and the Ramban’s insistence that שמיטה-יובל lies at the basis of all beliefs.
Every Yovel is another recursive iteration of the quantum computer we call the universe, and the patterns, the incredible displays that come of the “random” events of קרי are transformed into קריאה because we can identify the “strange attractor” in the nature of the קו without getting caught up in the constraints of particular עולם-שנה-נפש (space-time-consciousness) which is מועד in the ultimate sense, for the מחיצות were obviously mind-dependent, as can be seen in the introduction of פיגול only after the establishment of the time-space constraints of אחרי when suddenly in קדושים appear the thought which is violation, and there, too, the greater value of time is evident in the difference of חוץ למקומו and חוץ לזמנו.
The book as whole is therefore the book of עבודה, for it tells how to transform קרי into the קריאה that makes the universe in all its superimposed states a single home, something only Yovel and Torah make possible, together. Thus the brit/covenant is entirely in terms of the more profound sevens and eights expressed at the end, beyond the early שביעי ושמיני.
In God we trust