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Listen "Year: 5775 - Bamidbar - shiur"
Episode Synopsis
A Matter of Roots - The חומש ההבדלה בין האור ובין החושך does not appear as an additional primal הבדלה because it is part of the מבדיל בין ישראל לעמים, which means that the roots defined here are the essence of that הבדלה and extend the שמיטה ויובל into an understanding of the oneness of Yisrael itself, the creation of what took place only for a moment in the תשובה של ביאתן לסיני and turning it into the driving force of the future, making the experience of time for Yisrael into an experience of שמיטה ויובל time, compressing all into the singularity that is both the expansion of the אור, turning the Midbar into the stem-cell of Yisrael defined by placement within expanding time.
The continuation of focus on “roots” as a continuation of the rebuilding to הר סיני that was so much the focus of Vayikra, is by definition a focus on לוייה, a discovery of the roots provided by Ya’akov, an escape from the פלוני אלמוני into a structure of מספר שמות, an extension of
In most lives, “Good” is not good enough. Without a name, no amount of good can possibly lead one out of the prison of society and security. Only an essence to big to contain in the darkness of limitations secures a future, and therefore we need to know that ultimately וגאלך אנוכי for ourselves and for Yisrael as well. Despite all of the destructive goodness, we share that אותו בית אבותם ומחנה that allows us to reconstruct the ultimate “Portable Civilization” independent of anything but its essence which then allows time travel, and after that Space is simple.
Bo’az, R. Shimon bar Yochai and Rabi Akiva are of the nature of Shavuot itself, which is the שניהם כאחד טובים, and this is the essence of the actual work of Creation itself, which finds its own vindication only within שניהם כאחד טובים. Therefore, the essence of the discovery of the new time of שמיטה ויובל nested and one, is the very point of שניהם כאחד טובים in which beginning and end is connected.
The ambivalence that infuses the entire parasha that is built upon danger, from the multiple meanings of שא את ראש, of פקידה, of כבלע ולא ימותו – בלע ה' ולא חמל – בלע ארמנותיה, the רבינו בחיי theme of צדקתך כהררי אל – משפטיך תהום רבה, the הבדלה that continues to make itself felt in the essence of the חומש הבדלה and the deathly nature of that הבדלה, the fears for the survival of קהת and their willingness to court death just to be near the ארון, the הסתכלות being the equivalent of ויאכלו וישתו = כבלע = בית הבליעה, the כל הקרב קרב, all point to a fundamental risk involved with the משכן that is the equivalent of the original risk on בהר סיני, and indeed the Zohar points out the equivalence of the תורה and the משכן such that the מחוץ המחנה, the ambivalent נתונים נתונים and its levels, נתונים למשכן נתונים לארון, נתונים לארון נתונים לאהרן, נתונים למשא נתונים לשירה, נתונים לשירה נתונים לשעורים, the זר הקרב יומת in שיר ושער, the cutting out of לוי from the זכות לארץ ישראל.
The continuation of focus on “roots” as a continuation of the rebuilding to הר סיני that was so much the focus of Vayikra, is by definition a focus on לוייה, a discovery of the roots provided by Ya’akov, an escape from the פלוני אלמוני into a structure of מספר שמות, an extension of
In most lives, “Good” is not good enough. Without a name, no amount of good can possibly lead one out of the prison of society and security. Only an essence to big to contain in the darkness of limitations secures a future, and therefore we need to know that ultimately וגאלך אנוכי for ourselves and for Yisrael as well. Despite all of the destructive goodness, we share that אותו בית אבותם ומחנה that allows us to reconstruct the ultimate “Portable Civilization” independent of anything but its essence which then allows time travel, and after that Space is simple.
Bo’az, R. Shimon bar Yochai and Rabi Akiva are of the nature of Shavuot itself, which is the שניהם כאחד טובים, and this is the essence of the actual work of Creation itself, which finds its own vindication only within שניהם כאחד טובים. Therefore, the essence of the discovery of the new time of שמיטה ויובל nested and one, is the very point of שניהם כאחד טובים in which beginning and end is connected.
The ambivalence that infuses the entire parasha that is built upon danger, from the multiple meanings of שא את ראש, of פקידה, of כבלע ולא ימותו – בלע ה' ולא חמל – בלע ארמנותיה, the רבינו בחיי theme of צדקתך כהררי אל – משפטיך תהום רבה, the הבדלה that continues to make itself felt in the essence of the חומש הבדלה and the deathly nature of that הבדלה, the fears for the survival of קהת and their willingness to court death just to be near the ארון, the הסתכלות being the equivalent of ויאכלו וישתו = כבלע = בית הבליעה, the כל הקרב קרב, all point to a fundamental risk involved with the משכן that is the equivalent of the original risk on בהר סיני, and indeed the Zohar points out the equivalence of the תורה and the משכן such that the מחוץ המחנה, the ambivalent נתונים נתונים and its levels, נתונים למשכן נתונים לארון, נתונים לארון נתונים לאהרן, נתונים למשא נתונים לשירה, נתונים לשירה נתונים לשעורים, the זר הקרב יומת in שיר ושער, the cutting out of לוי from the זכות לארץ ישראל.
In God we trust