HAAZINU
Dajte ušesa
The idea of parash is resonance with the creator through attentive listening to one's fellow human being, and this is something to be especially mindful of when we reach a new level that has different parameters.
The parasha also speaks of the painful abandonment of the previous level.
Haazinu pomeni sliši! oz. prisluhni! Nanaša pa se na Mojzesov zadnji nagovor svojemu ljudstvu pred smrtjo.
Tokratne besede so postavljene v pesem, ki jo recitira Mojzes.
Paraša se zaključi s kreatorjevim navodilom Mojzesu, naj gre na goro Nebo, kjer naj umre. Pred tem pa bo od tam videl obljubljeno deželo, v katero pa ne bo vstopil.
Trije stebri
V Tori je ta paraša napisana kot vodoravna pasica in potem dva stolpca, na naslednji strani pa najprej dva stolpca, na dnu pa vodoravna pasica. Gre za združevanje levega stebra: sprejemanje z desnim stembrom: dajanje v sprejemanje z namenom dajanja. To je "vojna", na katero smo sedaj pripravljeni, saj imamo raviti tudi desni steber, kar pa ni bilo tako, ko smo zapustili Egipt in se izognili vojni s Filistejci.
Ravnovesje
Tokratna paraša ima realni čas dogajanja v mesecu adarju (zadnji od zimskih mesecev), bere pa se v tišreju. In to ni naključje. Glagol haazinu (sliši, prisluhni) ima isti besedni izvor kot samostalnik uho in kot moazin, kar pomeni tehtnica – znamenje, ki vlada tišreju.
Ravnovesje je tudi, kadar združimo dogodke, ki so potrebovali razvoj v časovno-prostorski dimenziji.
Pa tudi obratno: vedno potrebujemo čas.
The death of Moses, in the Kabbalistic view, is nothing more than achieving balance on one level and advancing to the next. Specifically, it is the last level: receiving with the intention of giving.
The verb haazinu (hear!, listen!) is very rare, we usually read shema (listen!). Because Moses chose a song this time, probably with a melody, he enabled the listeners to hear more than with normal listening. We must not overlook the fact that the song is in a joyful, happy tone, which clearly speaks of the fact that we can hear the Creator when we listen to Him with joy.
"To serve the Creator with joy!" is Moses' last message.
This parasha is read during Shabbat Shuva (just before Yom Kippur) or immediately after, so it is the conclusion of the level we started last year, and at the same time a new level begins with the high New Year holidays of Tishrei.
Unikatnost situacije
32:7 Spomni se starodavnih dni,
premisli leta iz roda v rod;
vprašaj očeta in povedal ti bo,
svoje starce in razložili ti bodo!
Gre tudi za povezovanje začetka s koncem in tako zaključevanje cikla.
Na nek način je to mitzva (zapoved) za študij zgodovine. Na osebnem nivoju gre za vračanje v minule situacije, nivoje, skozi katere smo šli, da opazimo napredek.
On the one hand, we need to listen to and understand the generations before us in order to understand the general rules of life, but on the other hand, we need to discover in each given situation what it specifically requires of us.
Above all, we need to prepare ourselves for the things we don't want to hear. Sometimes we don't want to hear the good news that we want, but somehow sabotage it because we think we don't deserve it (yet).
It is understandable that these topics come at the end, before entering the promised land - although like all topics, they also take place simultaneously with the others.
In practical terms, it is a rather turbulent week, as we remember our unpleasant events - which now, at this very moment, with this parashah, we are able to see in a different light, i.e. as a precursor (retroactive consequence) of the teshuvah we are performing now (and which is the cause of the past).
Because we are completely sure of what belongs in our history, we will easily resist "historical negativities and other impressions". Underneath this resistance lies a resistance to the new desire (kli) that arose on Yom Kippur, to which we must add the right side. It is somewhat logical that with new plans - new desires = new creations (our new image) we bring our old image to the surface, which therefore serves us in the creative process. This then continues into Sukkot, where we use useless things to develop giving.
So; when things from the past emerge, we give them a new function in the creative process. This is also the transformation of evil into good.
On the other hand, such resistance is also necessary for the creative process, when it is necessary to descend from daat to malkut, that is, the transition from Moses to Joshua. Just as we achieved transcendence through resistance (restriction), so we now descend into reality. When the process is from azilut to beriya, yezirah and asiya, even more restriction is needed. The process is also described with Noah's Ark: the rise of the waters and the runoff of the waters. Descent means creation at every level, where we must always achieve "local" transcendence. The more our creation is completed - the descent from top to bottom - the milder the transcendences are, the less "cinematic". On the other hand: the closer we are to the conclusion, the more theoretical knowledge we gain - this is the transition from Moses to Joshua.
On a macro level, unfortunately, the unacceptable wars and other violence of the past represent an evolutionary opportunity for the development of new desires. There is much we can do here to use learning, art, etc. instead of violence.
Bina, hokma in daat
Najprej imamo poslušanje, ki je bina - razumevanje, nato pa mu dodamo še hokmo-modrost. Tako dosežemo ravnovesje - daat, saj svoj sedanji nivo povežemo s prihodnjim.
De 32:44 באזני העם - v ušesa ljudstva.
De 32:49 וראה את־ארץ - in poglej deželo
Mojzes mora stalno ostati v puščavi, saj njegov nivo predstavlja brezpogojno dajanje zaradi dajanja.
Vhod v obljubljeno deželo bi izničil to brezpogojnost. Prenos vodstva na Jozueta je seveda paradoks, ki ga človek na osebnem nivoju razreši tako, da popolnoma transformira svoj karakter. Če je Mojzes v vsem opravičeval kreatorja (transcendentalna enost, vse dobro), potem je sedaj potrebna diferenciacija, ki je temeljna lastnost kreacije.
Razumljivo je, da Mojzesovi dosežki na račun vere in zaupanja v nas vzbudijo egoisgtično potrebo po občudovanju, prepoznanju - tako se potem Mojzesova brezpogojnost izniči. Jozue razreši ta paradoks, saj začne sprejemati prepoznanje za preobrazbo, ki jo je dosegel, a to potem vrne kot priznanje drugemu (posamezniku ali okolici), ki mu je omogočil, da je dosegel preobrazbo. Tako se doseže ravnovesje. V enačbo pa je vedno potrebno vključiti kreatorja.
Preobrazba zla v dobro.
Ljudje so nam (nehote) postregli s težavnimi situacijami, ob katerih smo mi rasli. To je seveda načelo njihovo samozavest, kar pa lahko mi obrnemo sebi in njim v prid.
LUNA
Jozue predstavlja Luno z vsemi svojimi fazami, vse nianse svetlobe, kar je potrebno v kreativnosti, ki se zahteva od nas v obljubljeni deželi.