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R’aeh – The Imperative to Truly See

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05.08.2021

The word G’rizim (גרזים) alludes to acts of repeatedly drawing into something1 – as an ax (גרזן GaRZen) repeatedly drives into wood and as a person repeatedly draws into something for greater understanding. On the other hand, the word Ayval (עיבל) alludes to something distorted.2 Since a mountain (הר HaR) represents a place of bringing things to light and of conceiving of things from an elevated vantage point,3 each mountain represents ways of viewing experience. Blessings are attained when one repeatedly drives into aspects of experience so as to attain greater understanding (G’rizim), but things in experience are poorly understood when they are made light of (קללה)4 when viewed from a distorted perspective (Ayval). Situations are created for us by God’s bringing forth of existence (Y-H-W-H), and by God’s guidance being presented in experience (Elohim).5 These are the demands (mitsvot) presented to us in experience that we must be attentive to, otherwise we will turn away from the threshing of experience (דרך DeReKh)6 and by default go after other forms of guidance (אלהים אחרים) that we do not acknowledge (לא ידעתם).

In order to come into the way of disposing of oneself to experience (land)7 that God’s bringing forth of existence is giving to us, it is necessary to assuredly and repeatedly eradicate (אבד) the many confronting situations that arise in experience (המקמות places)8 that the acts of heedlessly drawing into experience (גוים nations)9 devote themselves to (עבד)10 – upon the acts of excessively bringing things to light (high mountains),3 and upon the acts of heaping things upon oneself and thus compelling oneself (hills),11 and in being under the influence of any urge that one delights in (delightful tree).12 You must analyze and break through (שבר)13 the rigid obstinancy associated with them (מצב pillars)14 and the (false) assurance associated with them (אשרה Asherah),15 you must repeatedly oversee and discharge of (שרף burn)16 by being mentally persistent (באש with fire).17

In contrast, you must search (דרש) for the dwelling-presence (שכן) of God’s bringing forth of existence (Y-H-W-H), God’s guidance being presented to you in experience (Elohim) – for the confrontational situation that arises in experience (המקום place)8 where God chooses to place what is put forth of him in experience (שמו His name).18 For your own sake, be observant and on guard (השמר) lest you become mentally preoccupied with (תעלה עלתיך)19 just any situation that arises that you see. Still with any desire of your spirit, you may flow forth (זבח offer)20 and embrace (אכל eat)21 what can be driven into with confidence (בשר flesh),22 providing God’s bringing forth of existence (Y-H-W-H), God’s guidance being presented to you in experience (Elohim), gives it to you through any act of taking notice of things in being stirred up (שעריך gate)23 – in accord with an act of remaining firm, ready and full of desire (צבי gazelle)24 and in accord with an act of advancing forward with initiative (איל ram).25 Thus the text distinguishes between three types of behaviors: acts of heedlessly drawing into situations (גוים nations),9 those purposely selected for a person by God (where He places His name), and those opportunities taken notice of in being stirred up that also come from HaShem (found in your gates).23

Every day, we are to seek out and be attentive to God’s bringing forth of existence (Y-H-W-H), God’s guidance being presented in experience (Elohim). Any rantings of our minds (נביא prophet)26 or musings of our imaginations (חלום dreams)27 that give us a sign (אות) or tries to persuade us (מופת)28 causing us to go after other forms of guidance (אלהים אחרים) that we do not acknowledge (לא ידעתם) must be completely drawn away (killed off).29 Because it is God’s bringing forth of existence (Y-H-W-H), God’s guidance being presented in experience (Elohim), that brings us out from acts of feverishly focusing upon the many things narrowing in from experience (Mitsraim)30 and saves us from what comes in of the many acts of being lost in devoting one’s attention to experience (house of bondage).31,10 Whereas rantings of the mind (נביא prophet)26 or musings of the imaginations (חלום dreams)27 thrust (הדיח) a person off from acts of threshing through experience (הדרך the path)6 that God’s bringing forth of existence (Y-H-W-H), God’s guidance being presented in experience (Elohim), demands of you to go upon it.

A Brother that Misleads You:
Your mental faculty pointing things out to you regarding experience (brother),32 a behavior of your being mentally ever present (mother),33 can mislead you (יסיתך) causing you to go and devote attention to other forms of guidance (אלהים אחרים) that you do not acknowledge (לא ידעתם) and thus cutting off the act of disposing oneself to experience (קצה הארץ).7 You may not yield to it, nor be attentive to it, and your eye shall not consider it. You shall assuredly muse over (הרג kill) it.34 The power of your reach (ידך hand)35 shall be upon it with an act of seeing (בראשונה at first)36 in order to draw it out (להמיתו kill it)29 and then all of the act of being mindful of what crowds in from experience (people),37 thereafter. Then you will pelt it (סקל) with the many things in experience that stick out prominently (אבנים facts-stones)38 because it sought to thrust you off from being upon God’s bringing forth of existence (Y-H-W-H), God’s guidance being presented in experience (Elohim).

The City with Worthless People:
In scooping up (אחת)39 from the potentially stirring situations (עריך cities)40 made available to you by God’s bringing forth of existence (Y-H-W-H), God’s guidance being presented in experience (Elohim), you may hear behaviors without utility (בליעל)41 coming out (from within you) in an attempt to thrust off the acts of settling in (ישבי inhabitants)42 with what is stirred in experience.40 You must investigate and make a determination and inquire fully. If it is true you must engage (strike upon) the ways of settling in with what is stirred up of experience, and all that is with it, and the acts of pushing in and making observations (בהמת herd animals)43 associated with it – regarded as a coming in of what is ravaging of experience (לפי חרב).44,45 You will oversee and extract (שרף)16 of the situation stirred in experience (city)40 by being mentally persistent (fire).17

Holy Children of God:
In your applying yourselves in experience (אתם),46 you are those who are active (children)47 with regard to God’s bringing forth of existence (Y-H-W-H), God’s guidance being presented in experience (Elohim). You shall not draw yourselves away (התגדד make gashes),48 nor shall you place an act of festering over experience (baldness)49 between your acts of making observations (eyes),50 regarded as an act of being completely drawn away (dead).29 Because in your applying yourself (אתה),46 you are one who is mindful of what crowds in of experience (people),37 one brought forward in experience (קדוש holy).51

Kashrut:
You may not embrace (eat)21 any (behavior) that is abhorrent or detestable (תועבה). You may only embrace behaviors that entail observing and/or engaging situations through observation, investigation, scrutiny and appropriate judgment (מפרסת פרסה one splitting the hoof)52 and whose details are observed and scrutinized spatially and temporally distant from one another (שסעת שסע one separating a cleft).53 Furthermore, your behavior must include mental rumination (מעלת גרה one elevating the cud).54 When you embrace from stirred up situations (במים in the waters)55 it is necessary to remain sharp, restrained, and refined and to disengage when necessary (סנפיר fin),56 and also it is necessary to remain firm (קשקשת scales).57 Finally, you may embrace any act of containing-restraining retreat (כל צפור bird)58,59 that is of perfect mental clarity (טהור).60 In contrast, you may not embrace any act of containing-restraining bravery (כל ערב)61 with regard to its asserting itself (למנו its kind).62 Additionally, any act of running rampant (שרץ)63 of being engrossed (עוף)64 with experience may not be embraced, while any act of being engrossed (עוף) with experience that is of perfect mental clarity (טהור) may be embraced.

You shall not fully embrace (eat)21 each-thing making a forceful, bellowing overture in experience (נבלה carcass).65 You may give it forth for the purpose of drawing into it (גר sojourner)66, that exists with your taking notice of something in being stirred up by it (in your gates)23 – such that it (your drawing into it) will embrace it. Or you may dodge it (מכר sell)67 – to be regarded as something that remains unfamiliar (נכר).68 Because in your applying yourself (אתה), you are one mindful of what crowds in of experience (people),37 one who has been brought forward (holy)51 with regard to God’s bringing forth of existence (Y-H-W-H), God’s guidance being presented to you in experience (Elohim). You may not stew over (בשל) something random (גדי)69 in being captivated (חלב)70 as a result of the being mentally ever present with it (אמו).33

Tithing:
You shall assuredly bear down (tithe)71 upon what comes in of your scattering about experience (seed) so that you shall embrace of God’s bringing forth of existence (Y-H-W-H), God’s guidance being presented to you in experience (Elohim) – what bears down71 of your hovering about so as to become acquainted ( דגנך grain),72 of your driving in (תירשך juice, wine),73 and of your narrowing in so as to make things perfectly clear (יצהרך oil),74 and what wells forth (firstborn)75 of your making an investigation (cattle)76 and your consideration from a distance (flock)77 – in order that you shall learn to be in awe of God’s bringing forth of existence (Y-H-W-H), God’s guidance being presented to you in experience (Elohim), all of the many stirring things (days).78 If the threshing (דרך way)6 is too much for you, then put it in the form of many lasting impressions (silver)79 and then go to the situation arising (מקום place)8 that God shall select. Then convert those may impressions (silver)79 into the desire of your spirit and embrace (eat)21 regarding the many things being presented of God’s bringing forth of existence (Y-H-W-H), God’s guidance being presented to you in experience (Elohim). Nevertheless, you shall not abandon the act of mentally clinging to a scene, and thus generating an awareness of many startling things (Levi)80 that is with your taking notice of things in being stirred up by them (gates).23 After there is a dangling of many imposing things (three years),81,82 all of what bears down71 of what comes in of you from experience shall be for the act of mentally clinging to a scene, and thus generating an awareness of many startling things (Levi) – and the act of drawing in (sojourner),66 and the act of making of a complete accounting (יתום),83 and the act of concentrating (widow)84 that is with your taking notice of things in being stirred up by them (gates).23

Sh’mitah:
At the end of becoming bloated with what bubbles up of imposing things (seven years),85,82 you shall perform an act of letting things go (Sh’mitah). Any person probing (בעל)86 what is put off and postponed of his reach (debt of his hand),87,35 in that he postpones with what is perceived by him (friend),88 must release and let go. He shall not enclose around89 and pursue what is perceived by him (friend),88 nor what points things out for him regarding experience (brother).32 That which one is vaguely acquainted with and with which one can become more familiar (foreigner),68 you may enclose around.

An Impoverished Brother:
Given that there shall be with you, a state of wanting and being dissatisfied (אביון)90 as a result of what is challenging (אחד)91 of the mental faculty pointing things out for you regarding experience (brother),32 as a result of what is challenging of your taking notice of things in being stirred up by them (gates),23 in your disposing of yourself in experience (land)7 that God’s bringing forth of existence (Y-H-W-H), God’s guidance being presented to you in experience (Elohim) gave to you. You shall not harden nor become obstinate with regard to your will (heart). And you shall not retract the power of your reach (hand)35 from the mental faculty pointing things out for you regarding experience (brother),32 the one that is dissatisfying (impoverished).90 For you shall surely open your hand for the sake of it that you shall surely distribute your energies and resources (עביט)92 to it sufficiently enough for its lack-deficiency – that there shall be a lacking to it.

A Hebrew Slave:
Allegorically, your brother represents your mental faculty that points things out for you regarding experience.32 One that passes and wanders through experience (Hebrew)93 will serve as an act of devoting attention to experience (slave).10 When what is repetitively imposing in experience (year)82 is bubbling and bloating (seventh),85 you must send it forth into experience freely. In doing so, you shall assuredly overload it from your considering experience from a distance (flock),77 from your repeatedly drawing into experience (threshing floor),94 and from your vigorously channeling into experience so as to attain greater understanding (vat)95 – that which is given to you by God’s bringing forth of existence (Y-H-W-H), God’s guidance being presented to you in experience (Elohim). Nevertheless, you must remain clear minded (זכר)96 because you were one lost in devoting attention to experience (slave)10 in the feverishly focusing on the many things narrowing in from experience (Mitsraim)30 and it was God’s bringing forth of existence (Y-H-W-H), God’s guidance being presented to you in experience (Elohim), that was saving you.

Sanctifying-Bringing Forward the First Born:
Anything welling forth (firstborn)75 that is generated through your making an investigation (cattle)76 and through your considering experience from a distance (flock)77 – that which is clearly manifest (male)96 – you shall bring forward (הקדיש)51 regarding God’s bringing forth of existence (Y-H-W-H), God’s guidance being presented to you in experience (Elohim). However, you shall not become lost devoting attention (עבד)10 with what wells forth of your staring fixedly into experience (ox)97 and you may not cut short (sheer)98 what wells forth of your considering experience from a distance (flock).77 If there is a limping or blindness with it you shall not be able to flow forth to experience through it. However, in your taking notice in being stirred up by it (gates),23 you may embrace it – being overwhelmed........

© The Times of Israel (Blogs)


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