The Human - The ultimate תיקון גן עדן ועץ הדעת is the recognition that the זה ספר תולדות האדם is the very דור דור ודורשיו that sees the entire creation of Man as a single linked reality expressed
The incorporation of two contradictory שליחיות רבקה ויצחק is actually part of a more fundamental incorporation within the overall nature of the אדם of full development of the entire entangled aspect of אדם expressed in וייצר as if there are לאום מלאום יאמץ though in the end there is really only one conjoined twin, in which the ישראל מומר element becomes as necessary as חלבונה ורשעים בתפילת התענית and the ישראל element feeds into the development of the אדום component until they become fabulously effective at the development of the component of צור עולמים that is meant for רשיעי גמורי which in the end feeds back into Yisrael באחרית הימים שעירה. This takes a primal look at the "human" as being the species as a whole, as in the ספרו של אדם הראשון עד שמוטל גולם, so that with the entire panorama of מגדיאל ומגדל עדר before us we can appreciate the massive social, political, philosophical, religious and scientific turmoil and development that went into creating the עולם הגדול that seems so much like the individual אדם עולם קטן. Obviously as much as possible all this development is nested, so that the simplest human experiences the angst of אוי לי מיוצרי אוי לי מיצרי and the deep inner contradictions of blackest psychology and failures which exist side by side as אור וחושך משתמשים בערבוביא which is not a contradiction to the אור הגנוז but only to the אור after the גניזה which means that ultimately והיה הוא ותמורתו יהיה קודש. We need to know that each of us lives the Human Condition, and thus the simplest pettiness can destroy even the שלות הצדיקים בעולם הזה if there is no willingness to deal with the ugliness as part of the essential עבודת האדם בתיקוני גן עדן.
The tremendous stress on woman, home, sexuality that appears throughout the story is part of the story of גן עדן itself where the very same petty issues come immediately to the fore whether in the אדם-חוה or קין-הבל dualism, even in the original male/female androgyny of אדם הראשון. How both עשו ויעקב change when they need to include their families!
This accounts for the stress on ambiguity, on dualism, on entanglement, on משיח וחורבן ובנין, on the ultimate internal wars which begin as ויאבק איש עמו (הוי מתאבק בעפ"ר רגליהם) and the struggle לבדו which continue the ואנוכי לא ידעתי which is the איכ"ה equivalent of his discovery of the בית המקדש and the מקו"ם – בית אל – לוז – פעמיים קריאת שם בית אל – במקום אשר דבר איתו which means that the creation of מקום, of the nesting of בית אל within לוז הנצחי, is a function of language consciousness and נדר; and thus כל נדרי – יום כפור – בינוניים ורבא כגון אני בינוני ולא איברי עלמא אלא – שעי"ר בהמות לעשו – בתוך טומאותם are all interrelated issues!
The relationship of the כח מעשיו to אדם וייצר may be the reason that שכ"ם is the specific location of the strange כיבוש which is the opening of E"Y to A"A and to יהושע שכמה: it is the place of entanglement, which is why the מכירת יוסף חלוקת המלכות הר גריזים והר עיבל and the sense of two paths is [art of its essence; where ישראל והחוי כעם אחד בברית מילה and רחב"ת is to be found withing שכם בן חמו"ר וניד"ה=דינ"ה (זוהר).
The multiple ways that בראשית leaves open Dualism on so many levels, in קנאה במעשה בראשית ואדם מעליונים ותחתונים, in בראשית ברא א' / ביום ברא ה' א'; in the סולם וביהמ"ק של מעלה מכוון נגד וגו'; in מערת המכפלה ובית המקדש (האיר עד שבחברון?); in וייצר; in בי"ה ה' צור עולמי"ם; in the יפה שעה אחת / יפה שעה אחת; not all of these are the same obviously; any more than גן עדן is the same as עולם הבא or תחיית המתים; but the nature of homologous structures that provide parallels is profoundly part of the entanglement which dogs the יצירת האדם and which becomes part of the individual experience of the human condition and fully informs the שופריה דאדם הראשון which has within the struggles of Ya'akov which are the essence of Yom Kippur and its own dualism. This is part of the struggle we have with the overall structure of reality which is why all this begins with the story of masquerading and clothing. the "reality" used by any generation as a way to link the structures of Torah is simply a useful way to parallel the structures of mind and consciousness, which are constantly in-formation as a interrelationship with perceived realities that are the way we learn to parse the world and experience it as qualia or at least identities. Even such basic questions of the nature of time and space are not given a solid placement anywhere but in the changing perceptions of mind. The various פנים של תורה and the lishonot are broad enough to have a continuing evolution that then can be matched up to parallel our awareness and has enough of a halicha in it to be part of shvil Yisrael. It has no pretense of "truth" which is a silly word anyway when it comes to trying to structure "reality" in terms of a virtual creation

Ver todos los episodios