VEZOT HABERAKAH
In to je blagoslov
We reach complete satisfaction, the promised land, gradually.
Ve-zot habarekha means and it (is) a blessing. The last parashah is before us and in it Moses blessed the children of Israel. Each of the 12 tribes is blessed.
The Parasha, which is the last in the Book of Deuteronomy, and therefore the last in the Torah, ends with the death of Moses.
We read that there has never been a prophet like Moses, who knew the Creator “face to face.” In the last sentence, we are reminded of the signs and wonders that Moses performed before Pharaoh and before Israel.
The Torah reading is done in cycles. When we reach the end, we start again at the beginning. Traditionally, this week, in addition to this parashah, a portion of the next one is read, which will of course be the first parashah of the Torah – Bereishit. From Bereishit, only the seven-day story is read, Gen. 1:1 – 2:3.
The end and the beginning
If we know the spiritual content of the Torah, it is not at all difficult to connect the last parasha with the beginning of the first. In the first, Elohim blesses the colorful animal world and also blesses man, commanding him to “be fruitful and multiply.” Now Moses, who is called the son of Elohim, blesses the diversity and at the same time the unity of Israel before entering the promised land. What is the promised land? Nothing other than the ideal relationship between receiving and giving, in which man was created and then exiled, so that he could deservedly return there and fully enjoy the infinity of paradise or the promised land.
OVERLAYING LEVELS
We cannot begin the next level until we finish the previous one - but the end and the beginning must occur at the same time.
We are completing the level of transformation for which we gathered energy during the Rosh Hashanah holidays last year, starting with Beresheet immediately after the holidays and concluding with the last parasha of the Torah reading cycle. We have reached "gmar tikkun" - the end of correction: the end of the desert, the end of the Bina. We also reached the Bina on Yom Kippur, we were descending from it into Sukkot. So we have a complete "touch down" - including the death of Moses - and the entrance to the Promised Land.
Mojesovo slovo
Naloga vsakega kabalista je, da doseže spiritualno stanje Mojzesa, ki je dajanje zardi dajanja – popolna predanost kreatorju. To je možno s pravilnim pristopom k Tori. Vedeti moramo, o čem govori to besedilo.
SLOVO OD BINE
V bistvu gre za zaključek korekcije, ki je bila izgradnja desnega stebra, pa tudi srednjega, saj že nekaj parašot govorimo o tranziciji med Mojzesom in Jozuetom. V resnici pa je celotna knjiga Devarim ta prehod oz. Mojzesovo slovo ali tudi prehod v svet asija, kadar je naša korekcija na najvišjih nivojih.
Pomembno je poudariti, da gre tudi za konec še zadnjih ostankov Egipta, zato se ta paraša doživlja kot prezir nad preteklostjo, ki smo jo korigirali.
Peta Mojzesova knjiga, Devarim, je - kot ime pove - o besedah oz. rečeh, o manifestaciji naše spremembe skozi jezik in skozi nujo, da svojo spremembo verbaliziramo - v dialogu z drugimi. Ta verbalizacija je "verjetno" ekvivalent blagoslova. Drugi človek predstavlja drugi nivo (vseeno je, ali je višji ali nižji) in v komunikaciji izkušnje se zgodi blagoslov oz. priložnost zanj. Zato je celotno Devarim potrebno videti kot blagoslov, zaključno dejanje nekega nivoja.
ZRELOST
Pri izhodu iz Egipta in pri razodetju na gori Sinaj in pri zlatem teletu in grehu ogleduhov še nismo bili pripravljeni za obljubljeno deželo, sedaj pa smo - zato je potrebno celo leto, šana je sprememba.
Jom kipur je, ko Mojzes pride tretjič z gore, prvič je dobil prvi plošči, drugič je prosil za odpuščanje po grehu zlatega teleta, tretjič pa je šel po drugi plošči. Torej smo sedaj v zares sklepnem dejanju.
Ni naključno, da se Tora zaključi z besedo Izrael, torej s črko lamed ל, potem pa se začne z berešit, s črko bet ב. Lamed-bet לב/lev/ pomeni srce. Tora sije svetlobo, ki korigira naše srce. V obljubljeno deželo lahko vstopimo le kot kolektiv, kjer mora vsakdo od nas igrati izbrano vlogo. Ravno tako moramo pri našem individualnem vstopu v obljubljeno deželo vsakemu delčku naše osebnosti najti ustrezno vlogo.
Paraša Vezot habarekha, zaključek Tore, se bere v času praznikov sukot in simhat Tora, kar jasno govori o korektivnem pomenu Tore, o zaključku enega nivoja in nadaljevanje na naslednjem. Logično je, če sta nam Tora in koledar služila pri korekciji, da je potrebno postopek izpeljati prav do konca, da bomo znali s pomočjo iste strukture svetlobo prenašati drugim.
Ključno je tudi, da pri vsem tem izpostavimo pomen jezika - Devarim in kreacijska zgodba v Berešit. Združujemo manifestacijsko in kreacijsko funkcijo jezika, povezujemo posledico z vzrokom.