The Eye of the Tiger - Yisrael achieves the תיקון גיד הנשה only through final גאולה, and the day is therefore the תשעה באב which is the antithesis of the essential גאולה, perhaps מרומז בוישבו לאכול ולשתות-כל האוכל ושותה בתשעה באב כאילו אכל גיד הנשה (זוהר). This may also be why הוציאו גיד הנשה בפניהם is part of the tikkun for them. The interrelationship of Purim and Chanuka (stressed through זכריהו and in the awareness of נחמיה) are both the beginnings of this final תיקון בנצח והוד. The damage to the גיד הנשה survives in the English “jackleg” which means incompetent and unscrupulous, both relating to this fight with Eisav.] The תיקון is achieved through the parasha which is in its deepest sense, “raw” both sexually and psychologically, deeply connected to the lowest possible expression of the humanity, the דינים, the love, the consciousness in physical counterparts that seem in the deepest way disconnected from their Yisra’el vision, and the difficulty that Ya’akov had in the direct translation of the Yisra’el within him into his life broke down after the פחים קטני"ם and from thereon became מי בז ליום קטנות (הפטרת חנוכה המשך) beset with fears and elements that betrayed an unwillingness to identify with the rawness, and instead utilize Yosef as his own raw self in the אלה תולדות יעקב יוסף. But it is only in the totality of the flow that it is possible to complete the integration, and any hint of some agenda which places a premium on the personal need, even something as small as an unnecessary hint to the שר המשקים, is a hint of the unnecessary, and anything that is unnecessary is unreal. Wherever an alternative narrative serves better to integrate, ביני וביניה מתקלס עילאה. The recognition that reality will always share intimately whereas the personal will always share mechanically and therefore can be frightened, outwitted, jealous, withdrawn, and lost within itself. From the beginning it is Yosef as James Bond’s “this is my word” in making himself totally vulnerable.
The entire parasha is a description of the deeper sense of ויעקב ובניו ירדו מצרימה which is the midrashic פרה ועגלות. For that ירידה is the failure in the כח מעשיו in which there is always the problem of the agendas that continue to plague the lowest levels of the גיד הנשה בישראל, which is why this is דבר שלח ביעקב ונפל בכוליה ישראל.
This is why the parasha stresses the continued presence of the “dream” the עצה עמוקה whether as literal dream, or מלאכים to Yosef and to Yehuda, or בת קול, and the complete obliviousness to the overarching reality that the players from top to bottom suffer from. The conclusion where the reality of the relationship of Yaakov to Binyamin is what Yehuda argues to Yosef is precisely the point. These “other issues” are all elements of מינות where I supply a narrative to destroy the significance of what is and its power to move me (trading my passion for glory, as in Eye of the Tiger—and the tikkun must be true glory which is the הוד based on תפארת ואמת! And that requires getting back on the street, in the raw). It is here that we move to וישב vs וישב עשו directly to the עשו את הר שעיר לרשת אותו and the continued need for Rocky III after you already have it all within the confines of your original passion. For the original confrontations were in a sense controlled by Mickey’s job to protect and not to face the totally raw…Mr. T. is the complete rawness, without which we soften into שלוה and that entails the self-involvement of מינות that can lead to דותן and religion, or to outright מינות and cynicism, which we all feel when in the presence of the Maharal’s “unavoidable realities”. Thus the כפה עליהם הר כגיגית is addressed in Chanuka as the opening to total tikkun, the true הכרת טובה of הגדת"י היום – הגדה – הגיד לעמו and is here the conclusion of the הגדה של פסח: ויעקב ובניו. It is here therefore that we find the horrors of the birth of religion in דותן, Dat Town! Enables any reinterpretation other than reality!
Ya’akov as the ויותר לבדו is in this sense the equivalent of נשגב לבדו where הקב"ה has no one to help, and there is nothing that he can do directly with his אדם – מין – לשון הרע. The distance that needs to be covered between the ברוך שם כבוד and the שמע ישראל is the 24-25 days of Kislev and is the tikkun of the גיד הנשה למעלה which is what leads to חורבן, in which there is an unbridgeable distance between the תורה ומצוה and the נברא.
This question of reality is the essence of הכרת טובה והודאה and is therefore central to חנוכה, for it is also the essence of the relationship between the אור as information, which requires processing, or the אור which is the intimacy of what simply is. This is the basis of לשון הרע and its relationship to the מינות וכפיית טובה בגן עדן. What a change is רבת ריב"ם דנת דינ"ם נקמת נקמת"ם!! Totally me, and I am grateful for the chance to share Creation with You!

Ver todos los episodios