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Balaq – The Failure of Prognosticating Experience

5 1 0
24.06.2021

Beyond all other considerations, the purpose of life is to live it. With our advanced brains and complex emotional systems, human beings have the unique ability to both frame and forge previously unimagined adventures, as well as retract from the most mundane. In either case, the first step is for a person to make a sustained survey of the many things advancing forward in experience (Israel)1 and then to conquer the ability to make a tenacious examination of a scene (Amorites)2. A general survey begins by musing over things in experience in trying to persuade oneself (Sichon)3 and later by heedfully going around and around (Og),4 deliberating over things,5 of an act of repetitively driving in upon particular things so as to visually fix upon them (Bashan).6 This is an act of engaging particular things (מלחמה),7 an act of taking particular things into one’s hand (אדרעי Edre’i).8 Nevertheless, countless opportunities abound when a person establishes a (mental) presence (חנה) within the expanses (plains)9 of one’s yearning to give forth of oneself in taking notice of things (Moab).10 Even though the person’s eagerly rummaging through experience (Balaq),11 a behavior that results from one’s being flooded by experience (Tsippor),12 may rule in deliberation;5 by itself, the yearning to give forth of oneself in taking notice of things (Moab)10 initially retracts from the many opportunities unearthed by Israel. Undeterred, the person seeks out an ability to exhaustively take in the being mindful of the many things crowding in of experience so as to give a competent accounting (Bilam),13 a behavior of burning clear through the innumerable opportunities (בן בעור), moving toward an interpretation of experience (פתורה) – that which occurs upon the act of becoming enlightened (river)14 regarding the way of disposing oneself to experience (land).15

Allegorically, Balaq (the person’s eagerly rummaging through experience)11 is sending data acquired by various means, for processing to Bilam (the act of exhaustively taking in the being mindful of the many things crowding in of experience so as to give a competent accounting)13 – be they of the acts of seeing clearly (elders)16 as a result of the taking notice of things in yearning to give forth of oneself to experience (Moab)10 or of an act of contemplating experience (Midian)17 or through acts of overseeing aspects of experience (שרים).18 On the peshat, Balaq wants Bilam to curse the people (the being mindful of the many things crowding in from experience)19 because it was covering (with many impressions)20 the appearance of the way for a person to dispose oneself in experience (land).15 Balaq utilizes two words for curse. QaBhaBh (קבב) literally means to channel and delve into, but the related root QaBu (קבו) also means “to give understanding” and “to designate” in Akkadian.21 Whereas /aRaR (ארר) literally means “to bring out into the light.”22 In that way, Balaq can become engaged (battle) with it and can drive into it (גרש).23 However, God tells Bilam that he cannot bring the being mindful of the many things crowding in from experience (people)19 into the light because it is excessive (ברוך).24 Later Bilam states: “If Balaq shall give to me the fullness of what comes into him (house)25 – many lasting impressions (silver)26 and many fleeting impressions (gold)27 – I shall not be able to transgress the coming in (mouth)28 of God’s bringing forth of existence…” Ultimately, God stipulates that if the ways of applying oneself in experience (men)29 come in, then Bilam can go “in alignment with them (אתם),”30 but he can only do what God’s guidance being presented in experience (Elohim)31 directs to him.

By remaining in alignment with experience as he moves through it, Bilam is tasked to bring understanding to experience and designate a particular activity with which to engage. However, Bilam begins the journey remaining firm (קום awakening)32 in making an investigation (morning)33 and thus besieges and obstructs (saddles)34 his ability to be in alignment with experience (אתון his donkey).35 Thereupon, God’s guidance being presented in experience is incited against him. Literally meaning “what is sent forth,” the angel (מלאך)36 that meets him on the road represents the designated activity about which he is to become aware. However, despite the fact that his ability to be in alignment with experience (donkey) already sees what is sent forth in experience (angel) of God’s bringing forth of existence and therefore disinclines from any further threshing of experience (דרך the way),37 Bilam strikes it to return it to the act of threshing. Then, in order to make this designated activity easier to see and to minimize Bilam’s options, that which was sent forth (angel) of God’s bringing forth of existence remains imposingly still upon the smoothened path38 of the many things piled up in experience (כרם)39 – cutting off (fence)40 from the other things that were apparent here (מזה),41 and cutting off from the other things that were apparent, there. Going further, it stood imposingly in a narrow place that there was no further ability to thresh through experience (דרך). Nevertheless, to further demonstrate his displeasure, Bilam strikes the being in alignment (donkey) with disparagement (מקל rod).42 Ultimately, Bilam’s eyes are opened and the angel indicates that he needed to be to him as a thing remaining steadfast, taking up an adversarial position (satan)43 because the threshing through (דרך the way) experience had run amok.44

In an attempt to view the many opportunities in experience from different vantage points, Balaq takes Bilam from place to place. They initially meet upon the boundary of the act of intently gazing out on experience (Arnon),45 then to what was approaching closer of the things wedged off (קרית חצות).46,47 There Balaq made offerings of investigation (cattle)33 and consideration (flocks).48 In the time of investigation (morning),33 he causes him to ascend the acts of pushing inward of probing things (במות בעל)49,50 to look upon the edge of the act of being mindful of the many things crowding in of experience (people).19 After they offer acts of scattering about experience (bulls)51 and acts of advancing forward into experience with initiative (rams),52 Bilam muses that perhaps God’s bringing forth of existence (Y-H-W-H) would happen to meet him. However, he goes to the pouring forth of experience (שפי)53 and encounters God’s guidance being presented in experience (Elohim).31 God’s bringing forth of existence places that which barrages directly forward of experience (דבר)54 into his mouth. Upon returning, he states allegorically: “(Regarding) what, shall I give forth a greater understanding (curse),21 (when) God’s initiating experience has not given forth understanding (curse)? And what shall I suggest (rebuke)55 – (when) God’s bringing forth existence has not suggested it (rebuke)? Because I shall see it as a result of seeing (head)56 of the many things narrowed in upon (boulders).57 And I shall get a fix on it as a result of the heaping up of what is compelling (hills)58….Who shall count the dusting of observations59 of investigating what comes around in experience (Yaaqov)60 and a recounting of what is inundating61 of making a sustained survey of the many things advancing forward in experience (Israel)?”1

Next Balaq takes him to the frenzied going back and forth of multiple observations (field of Tsophim),62,63 to the seeing of many branchings of experience (ראש הפסגה).56,64 Here he states allegorically: “…the scatterings65 of deliberation5 are with it…Because there is no aimless feeling about (divination)66 with one’s investigating what comes around in experience (Yaaqov).60 And there is no arbitrary, piecemeal decision making (sorcery)67 with one’s making a sustained survey of the many things advancing forward in experience (Israel)1…as one who is ablaze with courage (lioness),68 it remains firm.32 And as one who hurls himself into the light (lion),69 it lifts and exalts itself. It shall not hedge into a particular experience (lay down)70 until it embraces what is pounced upon and torn off from experience (טרף).71 And it shall gradually align72 with that which pours forth (blood)73 of the many things thrown about in experience (those slain).”74

Next, Balaq takes him to the seeing (ראש)56 of what is gapingly wide open (פעור)75 that looks upon the many faces (פני) of what is repetitively put forth in experience (הישימן).76 Here the spirit of God’s guidance being presented in experience (Elohim)31 comes upon him. Allegorically, he says: “How overflowingly good77 are your acts of becoming familiar with things in experience (tents),78 one’s investigating what comes around in experience (Yaaqov);60 your acts of dwelling upon things,79 one’s making a sustained survey of the many things advancing forward in experience (Israel)1 – like acts of tossing and throwing oneself about experience (streams),80 winding around experience; like acts of drawing in upon things (gardens),81 concerning an act of becoming enlightened (נהר);14 like the acts of becoming familiar with things (aloes),78 stretched out by God’s bringing forth of existence; like acts of hovering and examining things (ceders),82 concerning that which is stirred up in experience (water).83 He shall draw upward that which is stirred up (water) from the things that are tenuously thin and dangling loosely about (buckets).84 And his scattering about so as to insert himself into experience (seed)85 will be with the many things stirred up in experience (water). And his deliberations (king)5 shall be elevated above anxious curiosity.86 And his deliberations (kingdom)5 shall be exalted.”

Finally, Bilam advises Balaq what this people will do to his people in the end of times: “I shall see it but not now, I shall set sights upon it, but it is not close. An act of establishing an impression about experience (star)87 will thresh through experience as a result of one’s investigating what comes around (Yaaqov).60 And a scanning of experience (scepter)88 will stand firm32 as a result of one’s making a sustained survey of the many things advancing forward in experience (Israel).1 And it will split through the impotence of being off to the side,89 of a person’s merely yearning to give forth to experience (Moab).10 And will channel into and undermine90 all of the behaviors of a person’s remaining still and unmoving (Seth).91 So that an act of being mentally absorbed with experience (Edom)92 will be what is driven into.93 And what is driven into will be a thing taken notice of, in being stirred up by it (Sa’ir),94 of what alarms it (enemy).95 And the making of a sustained survey of the many things advancing forward in experience (Israel)1 will persist with endurance.96 And as a result of one’s investigating what comes around in experience (Yaaqov), it shall go on, accumulating continuously97 – and then it shall destroy the act of hovering around,98 as a result of what is stirred up in experience (city).”99

Regarding Amalaeq : “The eclipsing of one’s being mindful of the many things crowding in, in feeling licked and wiped out and brittle (Amalaeq)100 are as a result of the seeing56 of the many passions to draw into things found in experience (nations).101 But its end is unto utter destruction.”

Regarding a person’s visually fixing upon many things in experience (Qaenite)102:
“A mighty and perpetual flow of experience103 is what you settle into. And you must put your visually fixing upon many things into the opportunities that dangle suspended in experience (overhanging crag).104 Excepting that, the act of visually fixing upon many things in experience shall be for the purpose of fully burning through experience, until a particular thing is drawn out from experience,105 (then) the being driven forward with intent (Ashur);106 shall put you to rest.”107

Allegorically, the act of exhaustively taking in the being mindful of the many things crowding in of experience so as to give a competent accounting (Bilam),13 concludes his assessment of experience as follows: “Woe, he who shall survive his being imposed108 upon by God’s advancing of experience?109 And those that wilt (in the face of life experience)110 are as a result of the power of being pounded upon by experience.111 And they will afflict and overwhelm a person’s ability to be driven forward through experience with intent (Ashur).106 And they will afflict and overwhelm a person’s (merely) passing through experience (Ebher).112 And flush with existence, unto being lost.”

Ultimately, Bilam (the person’s exhaustively taking in the being mindful of the many things crowding in of experience so as to give a competent accounting)13 and Balaq (the person’s eagerly rummaging through experience)11 recede from the narrative and the people are in a place of running to and fro (Shittim)113 where they proceed to flail114 toward the many potential endeavors available (daughters)115 as a result of one’s yearning to give forth to experience in taking notice of things (Moab).10 There the acts of being mindful of the many things crowding in from experience (people)19 embrace (eat)116 and laying themselves out (prostrate) to their guidance about experience (Elohim).31 Therefore, the person’s making of a sustained survey of the many things advancing forward in experience (Israel)1 cleaves to the act of probing (בעל)50 what was gapingly wide open (פעור)75 of experience. As a consequence, God’s bringing forth of existence was inciting itself upon the person’s making of a sustained survey of the many things advancing forward in experience (Israel).1 As is always true of the Torah, the solutions embedded in allegory are complicated. In this case, it involves acts of seeing (heads)56 in opposition to a person’s balkingly, restively, reluctantly attending to things found in experience (sun).117 It also requires acts of making clear judgments through a person’s utilizing mental persistence (man)118 to muse over (kill)119 its acts of applying oneself in experience (men),29 those that have been cleaved to the act of probing what was gapingly wide open (בעל פעור) of experience.

To this end and in being mentally present,120 an act of being mentally persistent (man)118 brought closer to what was pointing things out for it regarding experience (his brothers)121 an act of contemplation (Midianite woman).17 The text states that “they were crying (at) the opening of the tent of meeting.” This crying attributed to the Israelites (the behaviors of making a sustained survey of the many things advancing forward in experience)1 allegorically indicates the degree to which the information and opportunities were welling forth122 and their attempts at becoming familiar with these things being enduringly mentally present (tent of meeting).123 Therefore, it was necessary for another mental faculty to come in and arch over the seemingly endless options available. Enter Pinchus, the person’s turning in consideration of particular things,124 a behavior of advancing forward into experience with initiative getting involved with what is around (Elazar),125 a behavior of repeatedly bringing things to light (Aharon).126 As an act of giving things precise and mindful attention (priest),127 he was taking a spear (רמח) which represents an ability to arch over128 extraneous things within its power (hand).129 Recall that the word QaBhaBh (קבב) to curse, used by Balaq, literally means to channel and delve into, and can also mean “to give understanding” and “to designate.” Here Pinchus goes into the QuBaH (קובה tent), where he thrusts the spear through the man and the woman, specifically into her QaeBhaH (קבה abdomen).21 Hence Pinchus, the person’s turning in consideration of particular things, was able to achieve what Bilam could not by coming into the act of designating something (tent) and by particularly specifying (impaling)130 both the act of being mentally persistent with a particular thing (man)118 and the way of conducting oneself (woman)131 – advancing toward its being designated (abdomen).

Notes:
1 – Yisrael (ישראל) from the verb Sarah (שרה), from which comes the name Yisrael (ישראל). It does not exactly mean to wrestle, nor does its associated noun exactly mean princess. It means to fix on something either visually or physically. When to fix on something physically, it could be used to mean wrestle. When to fix on something visually, its male counterpart, Sar (שר), means an overseer, a member of the court. Additionally, El (אל) G-d, meaning one advancing forward with initiative such as in el (אל) to, toward; ayil (איל) ram forward; Ya/aL (יאל) to endeavor to advance forward allegorically can be used to mean “what advances forward” and “one’s advancing forward.”
2 – Amorite (אמרי /aMaRy) Allegorically: tenacious examination. This root evolved from מר (pouring) a drop (Is40:15) and מור myrrh (sticky and bitter). Most Semitic words of the /aMaR (אמר) root mean sticky, or to stick with. Arabic: constantly urging > command; spirit, soul, mind; pericardium, characteristic; Ugaritic: look at, be seen; order, demand; lamb (matted); Akkadian look at, see, inspect, examine, catch sight of; Syriac: muse, preach, expound, say, speak, renounce (declare away from), tell affirm, assert, intend, chant; predict
3 – Sihhon (סיחן Sihhon) Allegorically: musing over things in trying to persuade oneself. From SuaHh – SyaHh(סוח סיח) to converse, talk, persuasive talk (Jastro). which evolved from שׂיח /שׂוח to muse ( = to consider or to say thoughtfully)
4 – Og (עוג \oG) Allegorically: heedfully going around and around the scene. Related to מעוג
?encircling, drawing inward (Ps35:16); from עגג עוג to draw, make a cake (Jastro) to go in a circle (Gesen). Cognate with עג (Arabic: (go around >) swarm, teem, swirl up, raise; omelet, cloud of dust; raised voice, cry, roar, rage).
5 – king (MeLeKh – מלך) from the verb MaLaKh (מלך) to rule, it evolved from MaLaHh (מלח) to balance > to sail. It is more appropriately translated as to deliberate........

© The Times of Israel (Blogs)


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