Virginity - Two approaches to preserving freedom and attaining Torah that provides access to reality are two fundamental approaches to life: One asks, “How is it possible to maintain an absolute נאמנות that is tied only to the experience of being and is thus built of relationship to the only thing that is equally oneself and everything, while continuing to invest in the totally precarious landscape of life where nothing can ever fully be what it appears to be, is never תוכו כברו even vis-à-vis oneself?” This is the only possible continuation of Avraham’s Quest, and is what leads to the giving of a Torah that is מתוך שבועתו לאברהם אבינו.
The other asks: “How can one maintain complete openness and objectivity towards external reality without being limited by the changing internal perceptions of that reality?” This is the approach of science and secularism which is helpless at escaping the underlying matrices of those very perceptions which is searches to escape. Only in the small area where it has developed a language of mathematics and can receive feedback from nature it can be gradually weaned, but from its own experience of self and its twisted circuits, it is helpless. Continued openness that is assured by separating entirely between text and context, which is Bila’am and Postmodernism, which risks no religion, yet which guarantees enslavement to the subconscious matrix of evolutionary brain development and has no internal place for Other. This can be accomplished only by the sacrifice of committed relationship to enable continually adaptable context.
The main shock to בלעם is the fact that it is possible to be fully human while having no interest in something that is only human, with its needs and arrogance and selfishness, and thus דוד ומשיח is his complete surrender to a different reality in which there is no room for his ilk of נביאות. This was the new הנהגה of התהלכות created by Moshe that ends with קוממיות and that has to be manifested in וחנותי את אשר אחון. It is Eliyahu who cannot utilize the צור and so provides the connection of the לב אבות ולב בנים to the Moshe who is בשגם הוא בשר and לקחת מתנות באדם, who must address the original failure in the את קולך שמעתי ואחבא and the בריחה מקולות הר סיני. But it is he therefore who must die in the context of the לעיני כל ישראל. The alternative is the creation of a consciousness within the totality of a shared Creation which guarantees the presence of Other as שכינה.
The entirety of בדרך שאדם רוצה ללכת ופותחים לו is expressed within the ultimate lies of בלעם who surprisingly comes to hear and say only what he wants to until he is enslaved, and even then manages to poison his words (מטוב ועד רע בלבן-בלעם!) despite his belief that he does only the רצון השם which can be bent to his own, the ultimate עשה רצונך רצונו! In which his זריזות and קרבנות parallel in every way the nature of קדושה.
The commitment to the totally primitive and primal, the step-by-step connectedness, the loyalty to the processes and stages of life, the sweetness of בינה ultimate motherhood and placement is what assures that the מלכות is always connected to reality and to freshness in terms of the creativity of being rather than the creative intellect alone
The new insight into two central thematic elements, the story of אבישג and בת שבע, on the one hand; and the Rambam’s understanding of משיח as expressed in בלעם, on the other, comprise the powerful חידוש of this year’s shiur.
The מקור הברכה which is the opposite of the ארורי בלעם even for those who cannot currently contain ברכה is כתובה, as we can see from Ya’akov and Yosef. The קצה העם וע"ז relates to the בזה which is מרמז to ע"ז וירבעם . It is the underlying נאמנות to the relationships over דור ודור that is expressed therein as the בתולת ישראל and the everlasting freshness of אבישג to the מלכות whose roots are in אמה של מלכות who herself comes from בלק-עג"לון-רות-אברהם here as part of the שלא לשמה which becomes ultimately assimilated into the total בינה of the אמונת ישראל and the beliefs of the בת נדיב who prayed and fought for סדום, even to the ההסכן הסכנתי being the direct רמז לותהי לו לסוכנת! The relationship of בתולה to ברית מילה and to גלות וגאולה, which may relate to בנות מדין ועצץ בלעם…

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