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When Driving Straight Veers off from its Focus

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15.09.2021

In the previous parashah, the song to be sung in Ha’azinu was repeatedly referred to as “this song.” Allegorically haShyR haZot (השיר הזאת this song) represents “what is to be fixed upon that is clearly apparent.” The song is to be sung into the flailings (ears) of a person’s being mindful of what crowds in from experience (people) so as to preclude their turning away from what channels (voice) of God’s bringing forth of experience (voice of Y-H-W-H).

32:1 – :3 Moshe as Intermediary
Since allegorically Moshe is our ability to draw out particular things from a midst the many stirring things encountered in experience, the first three stanzas remind us of Moshe’s role as an intermediary between our deciding upon what to do and God’s bringing forth of experience (Y-H-W-H). As the things put forth and arranged (שים), the heavens (שמים) represent experience made to flail back and forth; while the earth (ארץ) represents the way a person disposes oneself to experience (ארצות). As intermediary, Moshe releases what he has taken up from experience in the form of targeted, motivating missiles (rain), as what dangles in experience (dew), as stirrings of awareness (שעירם), as things shot forth (רביב); upon our threshing through experience (grass) and upon our settling into experience (herb). Because as our ability to draw out particular things from a midst the many stirring things encountered in experience. Moshe calls closer (קרא) what is put forth in experience of God’s bringing forth of experience (name of Y-H-W-H).

32:4 – :7 Focusing upon God’s Bringing Forth of Existence
There are a few instances where HaShem is referred to as the TsuR (rock, boulder). Allegorically, the TsuR (צור) represents our focus – the aspect of experience upon which we are to visually narrow in (צור). As our focus, God’s bringing forth of experience (Y-H-W-H) is perfect and the paths upon which we are to thresh that are created by God are clearly declared (משפט). God’s bringing forth of experience (Y-H-W-H) is reliable (אמונה) and there is no twisting away (עול), for God’s bringing forth of experience (Y-H-W-H) is particular and straight. There is no subduing or undermining (שחת) that is inherent to it, instead it is we who pervert our way. Our being mindful of what crowds in from experience (עם) withers and fades (נבל), thus there is a lack of insight (חכם). Instead we must rely upon our ability to take notice of things (אב) and our ability to fix upon things visually (קנה) because what exists in experience sets us into motion (עשה) and prepares us (כונן) for the life created for us by God’s bringing forth of experience (Y-H-W-H). Therefore, be clear minded regarding what stirs of what can be bound up in experience (days of antiquity); understand the things repetitively imposed in experience when going around and around (years of generations).

32:8 – :14 Yaaqov (as archetype) and his Relationship with HaShem
The text instructs us to inquire of the ability to take notice of things (אב) so that it will draw out experience for you; of the abilities to see things clearly (elders) so that they will make things explicit. Here a rare name for God, Elyon (עליון), which literally means “the condition of exaltation” is used to explain how we interact with the abundance of experience found around us. It causes our acts of heedlessly drawing into things (nations) in experience to inherit from experience; it distributes one’s many acts of being mentally absorbed with experience (אדם). So while our being in an exalted state is responsible for our interacting with an abundance of things found in experience, it also causes us to be mentally absorbed with different aspects of experience. Nevertheless, as the text explains, it also sets the boundaries of one’s being mindful of what crowds in from experience (peoples). This occurs because it leads a person to recount (ספר) experience in association with the behaviors of making a sustained survey of........

© The Times of Israel (Blogs)


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