Birthday Suits to Suites - The simple relationship of the תזריע ועיבור to the moon and to the story of the multiple meanings of the כל פרשת העיבור and its strange definition of כל צרכיהם של ישראל in the תפילה קצרה here becomes a reference to the הכ"ל ראיתי בימי הבלי of שלמה המלך (על פי הזוהר) and the way that local information becomes the ultimate לכם and the definition of the reality of the סוד העיבור which would have no particular meaning to intelligence anywhere else in the universe.
The continued reference to the story of יצירה, from יצירת בהמה חיה ועוף to ויקרא אדם שמות to אשה to בעצב תלדי בנים to נחש ומילה ובשר ערלה to צרעת and all the קללות of גן עדן through קריאה and לשון הרע, the nature of mutated information involved in the original חטא (Rambam’s personalization) to the אמר אמת ונענש של הנחש and the malignancy caused by maligning with itself is mal-genus which is יצירה which takes us into the תוהו of יצירה and to שכבת זרע-זב-נדות-זבות-טומאת חידה and the story of mutations, cancer, and צרעת ממארת.
It is coupled here to the story of the breakdown of מחיצה which is cancer and הנכנס לתחום שאינו שלו ולשון הרע וגדולות ונפלאות ממני (רמב"ם ותהילים) and נדב ואביהוא and the breakdown in personal identity which is כפה עליהם along with the wine which connects נדב ואביהו directly to גן עדן tells us something about the deeper nature of כהונה here (along with God’s saying אני כהן ואני אראה נגעי מרים) as the key to אדם ובהמה תושיע השם – אדם ערום כבהמה – איש כעוד"ר – אשה כמינקת – יודע צדיק נפש בהמתו. This is why the breakdown of מחיצה בהר סיני או בשמכן is directly related to the breakdown of מחיצה בנכנס לתחום שאינו שלו או למספר לשון הרע. The deeper description of כהן as becoming intimate with אדם ובהמה
But the extension of the הוראה into homes, leather couches, and clothing raises even more significant questions. For if the common denominator of צרעת is merely the awareness raising, going from far to close, house, couch. suit, to birthday suit, then this implies that there is no meaningful relationship of the story of clothing and housing to יצירה. But if we take the approach of Seforno, and we move out from birthday suit to suit, to couch, to house, then we have an extended phenotype, the human peacock and bowerbird. The fact that there is no underlying mechanism to link maligning to malignancy or for that matter to link memes to genes or DNA to language or even conceptions to popular etymologies makes you wonder what magic (see Zohar entire magic cave story) this is. Much better than magic, however, is to recognize that the parasha is taking for granted the Torah’s approach of historical concentrations, with the “real” play-out seen only in the actual experience which is viewed as a current iteration of the history of the multiverse, another instant innate in the דור דור ודרשיו of גן עדן itself. Such that the obviously magical nature of a belief in an immediate Lamarckian change expressed teleologically is much different when viewed from the perspective of גן עדן where it was perfectly acceptable to ignore mechanics completely, much as we ignore the quantum reality of our Newtonian physics. There is no difference between a יצירה describing geological history as six days as a יצירה pretending to profound relationships between genes and memes, though it may take millions of years for us to account for a “mechanism” to magically create the connection. In this case every אדם שאינו מן הנרדמים, i.e. every אד"ם who is among the very few to live on this level (see Seforno) is the actual repository of this compressed history, just as the original is presented. Indeed it can just as easily be conceived that there is only one אדם just as there may be only one electron, reiterated.
This new הוראה takes us into a creation of the דין rather than merely defining it in terms of its mechanics, which do not matter (run it through a נגעים computer, you still need the וטימאוהו הכהן), which means that the כהן now takes the place of the אדם as the creator of reality, which is why הקב"ה calls himself a כהן vis a vis ראיית נגעים למרים.
It has become more and more my experience that the nature of personal experience and consciousness is not only highly variable and changeable, but that it is profoundly interrelated with the conception of reality itself. Time, and all those phenomena which are impossible to pinpoint objectively, have the strongest possible correlation to a level of reality which we maintain to be undeniable in organic terms, though perhaps not accessible in terms of physics. Nonetheless, we would not question the level-headedness of someone who insists on taking time seriously, or his experience of “the present” seriously. We understand how crucial it is on all sides of the experiential equation to take seriously the interaction of the observer and the observed, perhaps even granting the dipole system a higher level of reality than a theoretical monopole.

Ver todos los episodios