The Road That Leads to You - The פרשה here comes to define the nature of the primal war and even primal טעות as being a war towards ברכה in which the difference in the first and second 2000 שנה becomes a difference in the definition of what it means to be human, and the wars that culminate only in ביאת המשיח and go from אשר מגן צריך בידיך and מלכיצדק's ברכה to אברהם become the ultimate מגן דויד בביאת המשיח where ישראל as אדם אתם can only be achieved in the complete destruction of a vision of humanity as a species that is in no way different than its own biological roots and have a right therefore to live in a local universe that is solipsistically defined such that the very מי האיר ממזרח that leads us out of the mire of living in a completely locally defined reality becomes an ongoing battle for the discovery of truth דרך האמת and discovery of our own selves in the pilgrim and the road that leads to nowhere and the road that leads to you! This becomes in the end the ultimate תהילה לדויד which is for myself not מזמור לדויד not משכיל לדויד but לדויד אליך ה" נפשי אשא! This becomes the norm of a human being who is הולך ישר כאשר עשהו אלקי"ם becomes קודש קודשים is פורק העול of the horrible burden that humanity has of the thousands of years of mistakes of social constructs religious madness everything that has kept us down – into someone who is no longer מונע עצמו (רמב"ם) from experiencing – directly – what it means to be alive and the joy that is involved in that Love that is only the אהבה that אברהם אבינו is! And instead of figure of a philosopher of a religious figure of an iconoclast – he becomes the figure of a Lover! That Love ultimately *culminates in דויד whose very name is Lover! So that דויד ידידות של ידידיה who builds the בית המקדש as the full expression of that Driving Love that leads human beings to self-discovery and what it means to share in בריאה that is completely vitalized only by its connectedness to that underlying Pulse of Existence – that is the only way to escape the burden of a humanity that seems to maintain nothing but its own biological roots – in the את האלקי"ם that so completely distinguishes the בני נח from בני אברהם אבינו who is always the התהלך לפני with the risks and rewards of becoming completely and totally אדם אתם!
BW: : In parashat Lech Lecha we find Avraham Avinu at the forefront of the paradigm shift from 2000 years of Tohu to 2000 years of Torah. The nature of the shift is nowhere near as evident as we would have supposed—at least not until we see the explosive nature of the confrontation with Malkizedek/Shem and understand why war is so central to the story of the blessings to the man of kindness! This is a war that describes a shift that is almost between species, as the vision of humanity in pre-2000 is completely primitive, despite Noah’s discovery of Freudian mechanisms (Zohar) in light of post-2000 concepts of meta-biology.
Although a transitional figure, Avraham is not a religious figure. Often described as a philosopher or an iconoclast, he is – more than anything else – a lover. As such, the primal war in which he is engaged is one for the discovery of truth and for what it means to be human. He fights the mistaken assumptions, social contracts, and religious madness that burden mankind. He battles the false notion that humanity is a species limited to its biological mechanisms. In doing so, he brings us from the brit kol basar of Noach to brit milah, freeing us from the idea that we must accept the world as it is; instead, we must make it what it needs to become. As a warrior and a lover, Avraham’s shield ultimately becomes the Magen of David - the king whose name means “my beloved” and who envisions a Beit HaMikdash that is an expression of that driving love. Within its presence, a human being can discover what it means to share in a world vitalized by its connection to the pulse of Existence – to discover what it means to an adam atem.

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