Eternity Moments - The oscillations at הר סיני between the דיבור אלוקים and the שובו לכם לאהליכם which have become embedded in the biology of the Mishkan material technology and its ונועדתי here reach a restatement of the human condition that touches on the discovery of אשה through בהמה in זאת הפע"ם and the original rejection of the נתינת אלוקים in האשה אשר נתת which became the אשת חיל אשר נתת לי and כפה עליהם הר כגיגית. And it remains a contradiction between זאת הפעם-רגע ובלעם and עשיית נפלאות – נפלאת אהבתך, where the שלש פעמי"ם are said by the אתון to בלעם as a reminder of the true potential of רגע as פעם.
The conclusion of the break from ככלותו לדבר אתו that ended with the עלובה כלה and the לך רד, to the חתן who must now await being called by the שכינה to be invited before entering, is the parasha that serves as both זכור in a regular year and החדוש in a leap year, the former an incorporation of the past and the latter the introduction of the future, is also a parasha that here represents both Shabbat—from ששת ימי בראשית—and Rosh Chodesh, the creation of the new, is also a parasha that concludes הר סיני in transforming Torah from a דיוגטמא במדינה to an active, dynamic system of law באהל מועד, is the parasha that makes the given בית אמי at Sinai into חדר הורתי for the חידוש of הוראה and סנהדרין, is a parasha that relates the newness of עבודה in the moment to the אוהל מועד of Torah and Mishna in the absolute; is a parasha that integrates תורה of totality to עבודה of the moment; is a parasha whose haftara proclaims in ברכות דף יג/א that אל תזכרו ראשונות וקדמוניות אל תתבוננו אל תזכרו ראשונות זה שעבוד מלכיות וקדמוניות אל תתבוננו זו יציאת מצרים הנני עושה חדשה עתה תצמח תני רב יוסף זו מלחמת גוג ומגוג is a parasha that contrasts the momentary רגע and קרי of בלעם with the permanence of קריאה. There is no greater בלעם type דיוק in רגע than סוד העיבור and its חלקים! As such it is the parasha that must address the two different terms of human experience, the intensity of the “Wow!” moments that are די, the יש קונה עולמו בשעה אחת, and the long-term relationships which are בכמה שנים.
The intense difference between Moments that exist in ‫נצח‬ and Relationships that exist in ‫נצח‬. The ‫די‬ of a moment, of love, of beauty, is what it is, forever. But only what it is. It cannot carry its movement forever, its potential forever, its actual growing and developing reality forever. This is the meaning of ‫צדיקים גם לע"ל אין להם מנוחה- מחיל אל חיל‬ and implies that the most one can carry away from life, other than actual ‫ברית‬ relationships which can only be ‫איש ואשתו‬, are a series of moments. The beautiful beloved can be fully experienced in the moment, and in that moment forever, but will always be for you that very instant of unique moment. There is no future and no guarantee that there will be another moment in the series—and even if there will be many millions of moments they will all be amazing but amazing as what they are. The relationship can be ‫כקריעת ים סוף‬ but includes a ‫ויאמינו‬ and a ‫חולדה ובור‬ component that is forever. There may be no moment, but there is a forever. In this sense the two elements of ‫נצח‬ are opposites. For where moments become dedicated and fill ‫נצח‬, it is ‫נצח‬ that dedicates and fills relationships—even makes them possible‬‬‬‬‬‬‬‬‬‬‬‬‬‬‬‬‬‬‬‬‬‬‬‬‬‬‬‬‬‬‬‬‬‬‬‬‬‬‬‬‬‬‬‬‬‬‬‬
The Reciprocity between the two is the reciprocity between the מי כמוני קורא-קורא הדורות מראש and the אדם כי יקריב-ויקרא אדם שמות
The two same-sex relationships that are essential to the מלכות, דוד–יונתן and רות–נעמי. These are examples from both sexes, as the way in which each one works is essentially different. In both cases, the פירוד is built in. דוד contrasts the במותם לא נפרדו with his own loss of יונתן, and we spoke about the way that דוד has to offer יונתן the chance to murder him in the middle of all this perfection, because there is the recognition that it really is built of נעימות.
Moments do not create a reality. Sack’s description of the individual who doesn’t have a memory, and the nun’s comment to him of how can he doubt that he has a soul as he was able to pray, is a completely different relationship than נעימות; this has to do more with עולם הבה, with pure existence, rather than the moments of a life. The integration of these two things is conceivable, but the very fact that they can be so easily separated means that these are two completely different phenomena that might be integrated. But it has to be integrated within something that is different, something that is higher; this is the ברית of your life itself, this is the צדיק באמונתו יחיה.
It’s clear that a person without this thread of צדיק באמונתו יחיה and exists only as moments is dangerous, as he is a בלעם, lacking in the fundamental integration of the thing that makes me me. But how do the moments relate to this נאמנות? This is the equivalent of עבודה without Torah.
Moshe as the anti-בלעם which is the essence of ויקר-א is the outgrowth of pure נצח

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