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Listen "Year: 5766 - Va'era - audio"
Episode Synopsis
- We see וארא as a transitional threshold such that it defines the liminality of גאולה: going between שמות and its collapse of the ideas of what freedom would mean– and ending with בא in which freedom achieved פרעה exposed בני ישראל completely involved, משה רבינו becoming himself where הקב"ה giving מצוות dramatic change in interrelationships
We see 4 interrelated issues in וארא: 1.the way הקב"ה capable כביכל of גאולה, 2. משה רבינו capable of גאולה, 3. בני ישראל becoming capable of גאולה and בני ישראל and 4. how פרעה becomes שייך to releasing them.all of these need to fit into place in order for גאולה to take place and this becomes the answer to הצל לא הצלת for it is the exposure of the idea that no event (intellectual mechanical or otherwise) can ever be meaningful unless it occurs within a context that gives it meaning – and that ultimate context that allows for גאולה is only השם קנני ראשית דרכו and therefore says מדרש that הקב"ה Himself does not have name until ראשית! That ראשית is שנקראו ראשית משה שנקרא ראשית וישראל and need to recognize they are מיועדים לגאולה because of the nature of ראשית the nature of Creation which is why לילה משומר ובא מששת ימי בראשית they must see that the only meaning of גאולה is in the context of ראשית*– we need to expose the fact that individual that creates context for self could become incapable of changing that context no matter how much he wants to as we see in פרעה as per רמב"ם even though only locked into himself nothing external makes him that way he makes him that way – in order for גאולה to be achieved we must see the difference between מחשבות ערמים of brilliant people who all have ideas vs תורה as תושיה theדברים של תוהו and תהו עולם מושתת* עליהם! This means that we must discover here the nature of דברים and משה רבינו must discover his job as not to achieve or even teach things but instead define context for things which even להלכה is the only real רב and defines רבו מומחה: that his בחכמה דרך becomes defined which becomes ראשית דרכומשה רבינו is רבינו because he defines ראשית דרכו such that תורה is not description of things to do but instead description of what ראשית is underlying reality. Then the דברים said in such a context provide for the פתחה של מחת or פתח פיך ואמלהו which is necessary to be able to be מקבל the ואזכור את בריתי which is the Passion here of הקב"ה there must be relationships זכר של הקב"ה לנקבות של כלל ישראל and willingness to accept that זכר נקבות just accept the situation so mad that has changed so completely that am willing toדד tolerate it – which is very delicate as we see in בשלחbut that is the only thing that can be achieved – גאולה consists of changes in קן which is השם קנני ראשית דרכו the essence of the entire פרשה!
We see 4 interrelated issues in וארא: 1.the way הקב"ה capable כביכל of גאולה, 2. משה רבינו capable of גאולה, 3. בני ישראל becoming capable of גאולה and בני ישראל and 4. how פרעה becomes שייך to releasing them.all of these need to fit into place in order for גאולה to take place and this becomes the answer to הצל לא הצלת for it is the exposure of the idea that no event (intellectual mechanical or otherwise) can ever be meaningful unless it occurs within a context that gives it meaning – and that ultimate context that allows for גאולה is only השם קנני ראשית דרכו and therefore says מדרש that הקב"ה Himself does not have name until ראשית! That ראשית is שנקראו ראשית משה שנקרא ראשית וישראל and need to recognize they are מיועדים לגאולה because of the nature of ראשית the nature of Creation which is why לילה משומר ובא מששת ימי בראשית they must see that the only meaning of גאולה is in the context of ראשית*– we need to expose the fact that individual that creates context for self could become incapable of changing that context no matter how much he wants to as we see in פרעה as per רמב"ם even though only locked into himself nothing external makes him that way he makes him that way – in order for גאולה to be achieved we must see the difference between מחשבות ערמים of brilliant people who all have ideas vs תורה as תושיה theדברים של תוהו and תהו עולם מושתת* עליהם! This means that we must discover here the nature of דברים and משה רבינו must discover his job as not to achieve or even teach things but instead define context for things which even להלכה is the only real רב and defines רבו מומחה: that his בחכמה דרך becomes defined which becomes ראשית דרכומשה רבינו is רבינו because he defines ראשית דרכו such that תורה is not description of things to do but instead description of what ראשית is underlying reality. Then the דברים said in such a context provide for the פתחה של מחת or פתח פיך ואמלהו which is necessary to be able to be מקבל the ואזכור את בריתי which is the Passion here of הקב"ה there must be relationships זכר של הקב"ה לנקבות של כלל ישראל and willingness to accept that זכר נקבות just accept the situation so mad that has changed so completely that am willing toדד tolerate it – which is very delicate as we see in בשלחbut that is the only thing that can be achieved – גאולה consists of changes in קן which is השם קנני ראשית דרכו the essence of the entire פרשה!
In God we trust