Unlimited Exposure - The antithetical directions of the parasha provide the keys to the central theme. On the one hand the clear change of direction from רבים to יחיד, (from עיר הנידחת to האיש ההוא או את האשה ההיא ; from אחינו המסו את לבבנו to יחיד לא ימס לבב אחיו; from כי ירחק ממך וחיוב שחיטה ובשר תאוה to כי ירחק והלוי בכל אות נפשו) from ideas to feelings and motivations (ימס – תמים תהיה --בכל אות נפשו – לבלתי רום לבבו – שום תשים אימתו – האדם עץ השדה – אל תיראו ואל תחפזו ואל תערצו – ירא ורך הלבב – כאשר זמ"ם ולא כאשר עשה – על אויביכם, אין אלו אחיכם...אינם מרחמים עליכם –שונא לרעהו סופו לעבור על מצוה חמורה – לא תחוס עינך מה אנו הורגים את זה –והוא לא שונא לו מתמול שלשום – כי יחם לבבו –בזדון – בזדון – אשר יזי"ד) and on the other hand the overall structure of society, the courts, the police, the king, the army, the כהן ולוי, the נביא. Seeing that even the broad perspective of societal infrastructure focuses on the vulnerability of the human being who serves as the king or the judge, the concession in the actual creation of the נביא to fears and needs, ככל אשר שאלת, the glossing over of two completely different functions of נביא as if they are the same shows that in essence they are, that ככל אשר שאלת means you need someone to stand by me (Rambam שאין הנביא עומ"ד לנו ) besides the ציווי, for otherwise also how explain the partial ככל אשר שאלת which שאלה is never explained, as Ramban points out—the point here is the fear and the need for that Presence to be available. This points to an intense correlation of the two functions of נביא according to Rambam: Dealing with fears and vulnerabilities in a way that does not violate the תמימי דעות is no different than שום תשים עליך מלך despite the fact that it is ככל הגויים which is a fear: but you must be the ones to do it as part of your growth, just as you must make those roads, just as you must be careful not to allow your vision to be clouded as a דיין, just as you must be careful of הטיית הלב-שיבת מצרים-רם לבב as even שלמה המלך.The deepest תמים תהיה the, in this approach, is the integration of even the dangers, fears, the inevitable deteriorations whether of roads or road security and muggers, whether of the integrity of the courts or the selflessness of the king, whether of the terror of war and the danger of defining either morality or morale downwards, the תמים תהיה ע"ם השם אלוקיך implies that this is the deepest sharing, the path together and how you arrived there. The impact of a moment for your forever, the things you thought you left behind… This is true in the understanding that there is no big deal in קריעת ים סוף, קריעת הירדן, עוג, סיחון except for you as children, but that the same will be true when you are the Biggest Dude in the Milky Way Galaxy. The infantile science and experience are forever part of life and the endlessly precious participation of Life with Me, טוב ארוחת ירק ואהבה שם. There can be no living in your highest moments, for then you have no life at all, and surely nothing to share. Only the unlimited exposure that you face up to can prevent to depravity, and only it can allow you to share completely, total exposure.The new דרישה of וקמת ועלית that allows not merely bringing things to the עבודת המקדש, the יראה-יראה, but deriving things from the לוחות הגזית ולשכת הגזית. This is the new participation to ציון דורש אין לה and the way that דור דור ודרושיו finally provides a link not only to the production of the genes that are in our past, but to the Torah that is in our future, building וקמת ועלית – ודרשת והגידו לך את דבר המשפט. This is the nature of the very שלום-שולמית-נתיבותיה שלום – עושה שלום במרומיו and the introduction and closing of רבינו בחיי who makes the entirety of this parasha, the entirety of the history of the שולמית ישראל, of the Integrated King Shelomo, of the מלך שהשלום שלו, and of the individual short-but- שלום life that holds itself in its hands from cradle to grave from childhood embarrassments to the few minutes of sanity and clarity, the שובי שובי of each individual who can hear the Voice in לך אמר לבי: בקשו פני and can respond on behalf of בקשו כל ישראל (רש"י) that את פניך ה' אבקש. Nothing else provides the sharing between all the דורות, all the past and future as a single experience, which is so much a part of the שולמית, so much a part of the story of ראשית, so much a theme in the Gemara and its stories and ambience, so much תלמידי חכמים מרבים שלום בעולם – בוניך ציון, Yisrael as builders of שלום even in War.This changes the nature of תפילה, for suddenly the וקמת ועליתי speaks of your דרישה and your ignorance and weakness and fears and failures, and now בקשה perhaps is as importance as תחנונים.