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Blessings come from Yearning and Investigation

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28.09.2021

Allegorically, Moshe represents our ability to draw out particular things from a midst the many stirring things encountered in experience.1 Aharon, represents our ability to repetitively bring things in experience to light.2 As his brother, Aharon (the repetitively bringing things to light) is that which points things out (brother)3 to Moshe (the drawing out of particular things from a midst the many stirring things encountered in experience). Because, in conjunction, these two mental faculties encounter and mentally process a massive amount of things to be found in experience, they were unable to bring forward (sanctify)4 God’s bringing forth of existence (Y-H-W-H) with what was forcing in (בתוך)5 as a result of the person’s making a sustained survey of the many things advancing forward in experience (Israel).6 Thus they circumvented God’s bringing forth of existence (Y-H-W-H) with the many things drawn out (מי water)7 from experience as a result of an act of posturing (מריבת)8 as a result of being dedicated to advance forward in experience (קדש Qadaesh).4 This occurred in a place of being barraged by experience driving forward (מדבר)9 while holding back, expressing doubts, but also thinking oneself capable (צן Tsin).10 For this reason, Moshe was instructed to ascend to the place of bringing into view the many things passing through of experience (הר העברים),11,12 the place of bringing into view as a result of his gushing forth so as to take notice of things (הר נבו),11,13 which was with a person’s disposing of oneself to the yearning to give forth to things in experience when taking notice of things (land of Moab).14,15 From there, he could see the person’s disposing of oneself to an oppressive amount of things drawing in from experience (land of Canaan).14,16

This is the B’rakhah:
Being our ability to draw out particular things from a midst the many stirring things encountered in experience, our Moshe was an act of being mentally persistent with God’s guidance being presented in experience17,18 – איש האלהים. Because Elohim represents all of the guidance that can be attained from experience, our Moshe conveyed an abundance (ברכה)19 of experience to the behaviors of making a sustained survey of the many things advancing forward in experience (Israel).6 On the other hand, God’s bringing forth of existence (Y-H-W-H) came in as a result of a person’s filtering through this abundance of experience (Sinai).20 God’s bringing forth of existence (Y-H-W-H) shown forth to them as a result of a person’s taking notice of things into being stirred by them (Sae’ir).21 God’s bringing forth of existence (Y-H-W-H) appeared as a result of a person’s bringing things into view by repetitively and enthusiastically branching out so as to make distinctions between things (mount Paran).11,22 God’s bringing forth of existence (Y-H-W-H) came into alignment as a result of the numerous things brought forward in experience (קודש).4 From His being reliably ever present (right hand),23 an outpouring cascade of experience (אשדת)24 for them.

Nevertheless, (you being) a person who embraces (חובב) many acts of being mindful of what crowds in from experience (עמים)25 – all of those things brought forward of Him (his holy ones)4 are within your reach (hand).26 And the things stirred up in experience (הם)27 draw inward,28 with regard to your traipsing through experience (feet).29 He (God) shall carry along and elevate your acts of driving forward through experience (דברת).30 Regarding that which is thrown out into the light (תורה),31 the mental faculty drawing out particular things from a midst the many stirring things encountered in experience (Moshe)1 strove for us – a thing driven into (מורשה),32 compiled (channeled in)33 as a result of a person’s investigating what comes around in experience (Yaaqov).34 And with the person’s repetitively and intentionally driving straight into experience (Y’shurun),35 he was the one that deliberates over experience (king);36 through the gathering together of the many acts of seeing things (heads)37 associated with the act of being mindful of what crowds in from experience (people),25 scannings of the act of making a sustained survey of the many things advancing forward in experience (tribes of Israel).38,6

R’uvaen:
a person’s initial attempt at making an extreme and tenacious examination (of God’s bringing forth existence) by persistently looking upon an overwhelming scene (R’uvaen)39 shall be lively. But it shall preclude from being completely drawn out into experience (die).40 And his being over-extended41 shall be recounted.42

Y’hudah
And that which is overbearingly apparent (זאת)43 in experience is for a person’s becoming startled in acknowledging God’s bringing forth of existence (Y’hudah).44 And he was saying, ” God’s bringing forth of existence (Y-H-W-H) must attentively (שמע) stay put with the channeling (voice)45 of a person’s becoming startled in acknowledging God’s bringing forth of existence (Y’hudah). And toward his being mindful of the many things crowding into him from experience (people),25 You shall bring him in. His reach (hands) will be extensive for his sake. And you shall be a help all around as a result of the many things in experience narrowing in upon him.”

Levi
And with regard to a person’s mentally clinging to a scene, generating an awareness of many startling things (Levi),46 he said, “Your acts of completely mentally processing things in looking out in wonderment (Tumim)47 and your emanating throughout experience (Urim)48 are for your being mentally persistent, in association with your considering experience (איש חסיד).17,49 That you challenge it (mental persistence) with a challenge. You shall strive with it – regarding the many things drawn off from experience as a result of the act of posturing and struggling with experience (מי מריבה).7,8 What follows requires a bit of clarification before proceeding. As a mental process, Levi represents a thorough and systematic scanning of a scene. Even though what is allegorically represented by the words for father, mother, brother and children are generally also regarded as positive means of mentally processing a scene, in this context they are considered distractions. The blessing continues with: “The one (mental persistence) that asserts with regard to its taking notice of things (father)50 and with regard to its remaining mentally present (mother)51 with things: I didn’t see it. And regarding the mental faculty that points things out to it regarding experience (brother),3 it did not familiarize. And regarding its actively engaging experience (sons),52 it did not acknowledge. Because they (Levites) have observed the way you (God) pour forth (words)53 in experience and they have fixed their sights upon a clear understanding (ברית)54 of you. They shall throw into the light those things in experience clearly declared (משפט)55 by you, for the sake of a person’s investigating what comes around in experience (Yaaqov).34 And that which is thrown into the light by you (Torah),31 for the sake of a person’s making of a sustained survey of the many things advancing forward in experience (Israel).6 They (Levites) shall put forth an engaging and investigating of experience (incense)56 with the way that you present yourself (nose)57 and a containing (כליל)58 of things upon the way that you flow forth in experience (altar).59 God’s bringing forth of existence (Y-H-W-H) make excel his endurance. And the exertion of his reach, you shall favor. Split through the prolongings of the things confronting him (loins of his enemies)60,61 and the things that are repetitively and harshly imposing upon him (hating),62 from their standing persistently firm.

Binyamin
Regarding a person’s behavior of being ever mindful while circulating about experience,63 he said, “The one being attentively showered upon (ידיד)64 by God’s bringing forth of existence (Y-H-W-H) shall dwell upon Him (upon experience), confidently. One brushing against him (Binyamin) – each stirring experience (day)65 – and when squeezed in between His tight spots (shoulders),66 he (Binyamin) dwells upon the scene.

Yoseph
And regarding a person’s repeatedly gathering in another thing that is jabbing of God’s bringing forth of existence, in exploring while roaming about, being clear minded, attentive and receptive to God’s guidance found in experience (Yoseph),67 he said, “His disposing of himself to experience (land)14 is as a result of the endowments (blessings) of God’s bringing forth of existence (Y-H-W-H), from the precious things drawn off (מגד)68 of the many things put forth in experience (heaven);69 from what dangles suspended in experience (dew);70 and from the depths of things stirred up71 that sprawls out, subdued;72 and from the precious things drawn off68 as a result of what comes in, in remaining patiently still (sun);73 and from the precious things drawn off68 as a result of what is stirred up (גרש)74 resulting from acts of wandering about (moon);75 and from perceiving things (head)76 resulting from acts of bringing into view (mountains)11 what advances forward in experience (east),78 and from the precious things drawn off from compelling things heaped up (hills)79 of what is otherwise unknown (עולם);80 and from the precious things drawn off as a result of a disposing of oneself (land),14 and of its fullest extent; and as a result of what is favored in being run toward (רצון) as a result of many acts of dwelling upon experience that is sharply felt (סנה).81 It shall gradually come in for the sake of the seeing (head)76 that occurs as a result of a person’s repeatedly gathering in another thing that is jabbing of God’s bringing forth of existence, in exploring while roaming about, being clear minded, attentive and receptive to God’s guidance found in experience (Yoseph)67 and for the sake of bringing forward (קדקד)82 what surrounds (נזיר)83 of what points things out to it regarding experience (brothers).3 What wells forth first (בכור)84 as a result of his remaining visually fixated on a scene (שור),85 is the thing that distinguishes itself surging around him (הדר).86 But, his ways of approaching closer (horns)87 to things in experience are the ways of approaching closer that result from attaining greater heights (ראם).88 With them, he thrusts together the acts of being mindful of the many things crowding in from experience (peoples),25 things scattered about (discovered in his) disposing himself to the scene (land).14 Then the things in experience stirred up (הם)27 are the myriads resulting from one’s disposing oneself to an overwhelming amount of God’s Guidance found in experience, being scattered about experience (Ephraim);89 and the things in experience stirred up27 are those things training through with which one becomes familiar (אלפי)90 as a result of one’s slipping through what is taken notice of of God’s Guidance found in experience, deferring it for a later time (M’nasheh).91

Z’vulun and Yissakhar
And for a person’s being churned up by God’s Guidance found in experience, such that mental persistence liberally pours forth, persistently acquiring an awareness of many startling things (Z’vulun),92 he says, “Joyfully spread out in experience (שמח),93 a person’s being churned up by God’s Guidance found in experience, such that mental persistence liberally pours forth, persistently acquiring an awareness of many startling things (Z’vulun) in your going out. And (be joyful), in being a person taking in a hulking handful of enticing things found in going back and forth by tenaciously examining a scene of God’s Guidance with mental persistence (Yissakhar),94 when you are familiarizing yourself with many things (tents).95 Many acts of being mindful of the many things crowding in from experience (peoples),25 an act of bringing things into view (mountain),11 they shall call closer. Regarding what is readily available (שם),96 they shall make flow forth a flowing forth of particulars (זבחי צדק).97,98 Because they shall suckle upon: what overflows of many stirring things (שפע ימים)99,100 and things glossed over101 of treasures hidden a midst what is common (sand).102

Gad
And regarding a person’s taking seriously a new thing that breaks through to the surface in exuberantly trickling through a scene (Gad),103 he said, “Excellent is the one who widens the area in which a person takes seriously a new thing that breaks through to the surface in exuberantly trickling through a scene (Gad) – as one of courage (lioness),104 he dwells upon and makes observations of the scene, then he pounces upon a thing that is scattered (arm),105 additionally, he is diligent and puts his head into it (קדקד head).82 And he makes available for himself the thing that is first perceived (ראשית)76 because that which is put forth (שם)96 is the portion of one who carves something out from a midst the many aspects of a scene, that which is layered in a scene (ספון).106 And he designates the boundary of the perceivings76 resulting from being mindful of what crowds in from experience (people).25 He persists with the particular details98 of God’s bringing forth of existence (Y-H-W-H) and his judgments are with the act of making a sustained survey of the many things advancing forward in experience (Israel).”6

Dan and Naphtali
And regarding a person’s by abiding in contemplation of God’s Guidance being presented in experience – scanning, feeling out and glancing – when mindfully intermingling, awaiting for what rears up (Dan),107 he said, “A person who abides in contemplation of God’s Guidance being presented in experience – scanning, feeling out and glancing – when mindfully intermingling, awaiting for what rears up (Dan), is one drawing (whelp)108 into that which is thrown into the light (lion).109 He hurls himself forward into experience as a result of the act of repetitively driving in upon something so as to visually fix upon it (Bashan).110 And with respect to a person’s being beset upon and entangled by the many subduing aspects of God’s Guidance found in experience when mindfully intermingling with experience (Naphtali),111 he said, “Being a person beset upon and entangled by the many subduing aspects of God’s Guidance found in experience when mindfully intermingling with experience (Naphtali), be satiated by the repetitive act of disposing yourself to experience (רצון) and become full by the endowments (ברכת) of God’s bringing forth of existence (Y-H-W-H) – regarding that which stirs a person up (west)100 and the act of going around and around in a maze of experience (south)112 – he shall gradually take possession.

Ashaer
And regarding a person’s intently driving into experience, taking stock of what exists (Ashaer),113 he said, “one who excels (ברוך)19 as a result of frequently taking action (בנים)52 is a person’s intently driving into experience, taking stock of what exists (Ashaer). He shall be beset (רצוי) upon by many things being pointed out to him regarding experience (brothers).3 And he shall immerse his spontaneity (leg)29 into that which exudes throughout experience (oil).114 What restrains you (from engaging everything)(locks)115 is what of experience is deeply penetrating (iron)116 and that which is deeply felt-experienced (bronze).117 And your effort118 will be in accord with the things in experience that stir you up (days).119

There does not exist anything like the initiating of experience (אל God)120 resulting from a person’s repetitively and intentionally driving straight into experience (Y’shurun)35 – one who engages (רכב)121 the many things put forth in experience (heavens)69 in your being surrounded – and through His billowings (majesty)122 are the grindings of experience (clouds).123 One’s observations (מענה)124 are of God’s Guidance of what advances forward in experience (אלהי קדם)14,78 and subdued (תחת)72 are the scatterings (arms)105 of what is hidden and otherwise inaccessible (עולם)80. And He shall incite (גרש)125 from before you something in experience that is alarming (enemy).126 And He shall say, “Extract it!”127 And a person’s making a sustained survey of the many things advancing forward in experience (Israel)6 shall dwell on experience confidently, alone. The observations (well)124 of a person’s investigating what comes around in experience (Yaaqov)34 will be toward the disposing of oneself (land)14 to what blankets experience (grain)128 and what is driven into and taken into possession (wine).129 Still, the many things put forth in experience (heavens)69 by Him shall spread out, a dangling of opportunity (dew).70 Happy and confirmed are you who makes a sustained survey of the many things advancing forward in experience (Israel).6 Who is like you? One who is mindful of what crowds in from experience (people),25 supported by God’s bringing forth of existence (Y-H-W-H) – what draws in around (shield)130 of what assists in surrounding you, and that is of what ravages (sword)131 in experience as a result of your welling forth (majesty)122 into experience. And those things in experience that alarm you (enemy)126 shall submit themselves to you. And in your applying yourself (אתה),132 you shall thresh about concerning what pushes in of them (hunches).133

Chapt 34
And our Moshe, our mental faculty drawing out particular things from a midst the many stirring things encountered in experience,1 was ascending – as a result of the extensiveness of things resulting from a yearning to give forth to things taken notice of in experience (plains of Moab),134,15 advancing toward the act of bringing into view what gushes forth of it (הר נבו)11,13 – the perceiving of the unlimited branchings of experience (Rosh Pisgah)37,135 that were concerning the many things being presented as a result of his going back and forth in experience (פני ירחו).136,137 And God’s bringing forth of existence (Y-H-W-H) was showing him all of the disposing of oneself to experience (land)14 – the persistent revealing of what was evident (Gilad),138 unto an act of abiding in contemplation of God’s Guidance being presented in experience – scanning, feeling out and glancing – when mindfully intermingling, awaiting for what rears up (Dan);107 and all resulting of a person’s being beset upon and entangled by the many subduing aspects of God’s Guidance found in experience when mindfully intermingling with experience (Naphtali),111 and the disposing of oneself to an overwhelming amount of God’s Guidance found in experience, being scattered about experience, and one’s slipping through what is taken notice of of God’s Guidance found in experience, deferring it for a later time (M’nashah),91 and all resulting of a disposing of oneself (land)14 to a person’s becoming startled in acknowledging God’s bringing forth of existence (Y’hudah),44 unto what is stirred up in experience that comes after (ים אחרון).100 And the act of hovering over experience so as to make a selection (Negev),139 and the act of going around and around (ככר),140 an act of getting profoundly into and investigating his going back and forth in experience (בקעת ירחו)141,137 – a stirred up situation of the many acts of making observations in standing firm over a scene (עיר תמרים),142,143 unto the feeling discouraged in feeling small in being narrowed in by experience (Tso’ar).144

So God’s bringing forth of existence (Y-H-W-H) was saying to him, “This is the way of disposing oneself to experience (land)14 that I am obliged to for a person’s spreading out into experience so as to take notice of the many things stirred up in experience (Avraham),145 for one’s bringing things to light in being meticulously alert to what is around (Yitschaq),146 and for a person’s investigating what comes around in experience (Ya’aqov).34

Notes:
1 – Moshe (משה) allegorically complex, with all of the details of the story, the archetype of Moshe means: “A behavior of being mindfully present with many startling things coming in from experience, in mentally clinging to a scene, sucking up some details and looking them over, considering the many possible directions that one particular thing may go, being more mindful of it, channeling this one particular thing while subduing the thoughts about the others, and in showing resolve and being decisive in attending to this one particular thing, making it a priority, thus drawing it out from a midst the many other stirring things found in experience.” Simplified: “the mental faculty drawing out particular things from a midst the many stirring things encountered in experience.” The verb MaShaH (משה) simply means “to draw out.”
2 – Aharon (אהרן) “the mental faculty bringing things to light;” from the verb HaRaH (הרה – to conceive), but like the related verb HaRHaeR (הרהר), it refers to one’s ability to conceive of something in mind (not in the womb). Also related to these words is the noun HaR (mountain – הר) which literally means “the place of bringing things to light,” a place where one can see and conceive of what is coming due to its elevated perspective.
3 – brother (אח – /aCh) most probably was derived from the root ChaWaH (חוה) which in Arabic means to join someone and to join the company of. Usually the allegorical meaning of a word is based on this type of etymological connection. However, sometimes the Torah makes up an artificial folk etymology. Because Hebrew uses the same letter symbol, ח, for two different consonantal sounds (Hhet and Chet), there is another חוה in Hebrew, (HhaWaH) which means to point out and instruct. Based on context, the allegorical meaning of the word brother (אח) comes from the similarly spelled root HhaWaH (חוה) and not the etymologically correct root ChaWaH (חוה). Allegorically, a brother is one who points something out or points the way.
4 – The........

© The Times of Israel (Blogs)


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