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Listen "Year: 5773 - Shofetim - audio 2"
Episode Synopsis
Triple Confluence - Three interrelated matrices with emergent qualities: (1) Din (2) Road System (3) חכמה נביאות ותמימות structure of experiencing reality. These represent a climactic confluence of the issues that Moshe is attempting to recreate in Devarim: His presence in תורה שבעל פה ; his ability to utilize Devarim as a vision of the entirety of his own evolution from בשגם הוא בשר לאיש דברים לאיש האלוקים לפני מותו; the final expression of the תמימות אברהם-תמים תהיה-תמימי הדעת in this new level of משה כיעקב ושמת ותם and as an expression of נח who was the תם.
With this parasha we grasp at last the broad nature of the book as a whole, and the confluence of its themes. From the original description of the מי יתן to this parasha’s focus on “what you really wanted was what I could give you as רבן של כל הנביאים” to Ki Tavo’s איני כפוי טובה and a shocking change in the nature of וידוי with וידוי מעשר: Here is what we did right and now it is Your turn because of the total turnabout of relationship once we have achieved the actual נחלה through the tikkun of כפיית טובה; from the original זה משה האיש – עשיתם עגל מסכה to the actual mind of Moshe מחוכמים beyond what they themselves know into the clarity of the absurdity of עבודה זרה; from the כפה עליהן הר כגיגית because of the darkness of תורה שבעל פה to the organic presence of the לשכת הגזית as the לוחות גזית. The clarity of the parashot between the original ראה נתתי and the closing ראה נתתי which is just before ראש השנה and which closes the message, for it is followed only by the ברית האזינו and the ברך משה איש האלקים לפני מותו
But it is not simply the linear description of the tikkun, it is the amazing fact that all three of these matrices create an emergent national identity with is מחוכמים; which is capable of acting upon its physical environment (עגלה ערופה-לויה-יעקב יוסף-לוז-מיתה וחיים) ; which awareness of its evolutionary pathways creates a level of mindfulness that is beyond human and builds ומל ה' את לבבך which is of course the ultimate תמימות.
With this parasha we grasp at last the broad nature of the book as a whole, and the confluence of its themes. From the original description of the מי יתן to this parasha’s focus on “what you really wanted was what I could give you as רבן של כל הנביאים” to Ki Tavo’s איני כפוי טובה and a shocking change in the nature of וידוי with וידוי מעשר: Here is what we did right and now it is Your turn because of the total turnabout of relationship once we have achieved the actual נחלה through the tikkun of כפיית טובה; from the original זה משה האיש – עשיתם עגל מסכה to the actual mind of Moshe מחוכמים beyond what they themselves know into the clarity of the absurdity of עבודה זרה; from the כפה עליהן הר כגיגית because of the darkness of תורה שבעל פה to the organic presence of the לשכת הגזית as the לוחות גזית. The clarity of the parashot between the original ראה נתתי and the closing ראה נתתי which is just before ראש השנה and which closes the message, for it is followed only by the ברית האזינו and the ברך משה איש האלקים לפני מותו
But it is not simply the linear description of the tikkun, it is the amazing fact that all three of these matrices create an emergent national identity with is מחוכמים; which is capable of acting upon its physical environment (עגלה ערופה-לויה-יעקב יוסף-לוז-מיתה וחיים) ; which awareness of its evolutionary pathways creates a level of mindfulness that is beyond human and builds ומל ה' את לבבך which is of course the ultimate תמימות.
In God we trust