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Listen "Year: 5769 - Hayei Sara - audio"
Episode Synopsis
- Parasha of vast transition from the adolescence of Yisrael, with the assuredness of youth convinced of its infallibility, into a period that was defined in advance of אימה חשיכה גדולה נופלת that begins with the end of the תקבר שבשיבה טובה and the גר יהיה זרעיך, which is felt immediately. This is a transition from קרית ארבע ע"ש ארבע ענקים into קרית ארבע היא חברון which is ע"ש ארבע זוגות איש ואשתו through the transition into אשה-כי יקח-קיחה קיחה-אשת חיל-אבישג השונמית and the נשים צדקניות-רבקה הרמאית-רחל ולאה ודו"דאים-אסתר-יהודית-שלך קשה משל פרעה from אברהם to the ויאהבה of יצחק. This is a transition from עו"ג-אליעזר who is מושל בכ"ל which is the ממשלה of ימשול בך of both אשה ויצר (הוא ימשול בך-ואתה תמשול בו) which was מקולל in the view of Avraham into a period of organic מלכות growing beyond the בג"ד of ממשלה. This becomes the ולא תקראי לי עוד בעלי of הושע…
Important חידושים: (a) Identification of the subtext of עוג throughout, not just the קרית ארבע transition to זוגיות (b) recognizing that following the ואתה תבוא אל אבותיך בשלום תקבר בשיבה טובה we are by definition in the תקופה of אימה חשיכה גדולה נופלת and the יצחק period of גר יהיה זרעך בארץ לא להם; (c) The ממשלה on יצר per se and its relationship to עוג is the הוא ימשול בך – ואתה תמשול בו (d) The relationship of losing בגד to losing ממשלה (ושאול) but gaining the organic self of מלכות.(e) The explanation of the tragic nature of הספד אברהם as the recognition of what was lost when it was never recognized while available; (f) explanation of why Yitzchak was not mentioned in the הספד (as per the question of רבינו בחיי)
(BW) This is a parasha of transition from the youthful idealism of K’lal Yisrael’s adolescence towards the uncertain, dark times of galut. Redemption comes from women, who work through history without becoming discouraged by the process – their clarity of purpose arises from a deeper connection to biology, psychology, and a world that seeks to discover itself. The focus on womanhood points to a subtext of the parasha – the transition from Kiryat Arba to Hevron, signifying a changeover from memshalah to malchut. Memshalah – externally imposed control – originated with the primal sin of Gan Eden, but found its extreme in the Rephaim. It achieves its tikkun in bonds between man and woman based on mutuality which build the internal, organic relationships that lead Yisrael towards Malchut.
Important חידושים: (a) Identification of the subtext of עוג throughout, not just the קרית ארבע transition to זוגיות (b) recognizing that following the ואתה תבוא אל אבותיך בשלום תקבר בשיבה טובה we are by definition in the תקופה of אימה חשיכה גדולה נופלת and the יצחק period of גר יהיה זרעך בארץ לא להם; (c) The ממשלה on יצר per se and its relationship to עוג is the הוא ימשול בך – ואתה תמשול בו (d) The relationship of losing בגד to losing ממשלה (ושאול) but gaining the organic self of מלכות.(e) The explanation of the tragic nature of הספד אברהם as the recognition of what was lost when it was never recognized while available; (f) explanation of why Yitzchak was not mentioned in the הספד (as per the question of רבינו בחיי)
(BW) This is a parasha of transition from the youthful idealism of K’lal Yisrael’s adolescence towards the uncertain, dark times of galut. Redemption comes from women, who work through history without becoming discouraged by the process – their clarity of purpose arises from a deeper connection to biology, psychology, and a world that seeks to discover itself. The focus on womanhood points to a subtext of the parasha – the transition from Kiryat Arba to Hevron, signifying a changeover from memshalah to malchut. Memshalah – externally imposed control – originated with the primal sin of Gan Eden, but found its extreme in the Rephaim. It achieves its tikkun in bonds between man and woman based on mutuality which build the internal, organic relationships that lead Yisrael towards Malchut.
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