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Listen "Year: 5769 - Bo - audio"
Episode Synopsis
- Previously, parashat Shemot described the first stage of ge’ulah in local, human terms as a matrix within which ge’ulah can develop. A reluctant Moses stands back, expecting God to simply “make it happen.” Va’era is its mirror image, wherein ge’ulah is seen as an integrative, cosmic vision. The unfolding events in Mitzrayim are traced back to the promises made to the Avot, and the significance of what the matrix of Shemot can achieve becomes apparent. Moses is elevated to being “a God to Pharaoh.”
Surprisingly, in Bo, the entire drama of ge’ulah is reduced to a farce. God Himself takes charge, as all the major actors are made irrelevant – Moses is given the job of teacher instead of redeemer, Aaron is handed a sop, and Pharaoh becomes a joke. Ge’ulah is now seen as an emergent phenomenon – a meta-historical moment that has existed all along, safeguarded by God since the six days of Bereishit. Yet, this new level is nonetheless expressed in terms of local people, places, and things, indicating that an emergent identity can only be forged out of a quest for personal significance. Emergent ge’ulah becomes a story in search of authors who are themselves searching – people whose autobiographies are written as a response to “Mi Anochi,” freedom-seeking individuals discovering their own creative expressions of Torah in this world, and achieving timelessness in their own time.
(MY) Describes the three levels of שמות וארא בא the matrix in which גאולה embedded, the vision integrative all of which is still שייך to כח מעשיו הגיד לעמו – and then new level of בא where no longer meaningful morality play meant to be laughed at משה רבינו ולא גואל and אהרן – instead vision ששת ימי בראשית ולילה משומר ובא
On the other hand vast emergence and what you would think absolute גאולה and is exactly the opposite it has to do with donkeys and local rocks החדש הזה לכם and אנכי השם אלקי"ך which מלאכים themselves cannot understand how this could be תורה when it is so local – we come to understand autobiography as then nature of Creation – תורתו יהגה יומם ולילה – the מי אנכי of משה רבינו every human being must ask – the nature of מצוות and that is achieved by him individually and כלל ישראל.
Surprisingly, in Bo, the entire drama of ge’ulah is reduced to a farce. God Himself takes charge, as all the major actors are made irrelevant – Moses is given the job of teacher instead of redeemer, Aaron is handed a sop, and Pharaoh becomes a joke. Ge’ulah is now seen as an emergent phenomenon – a meta-historical moment that has existed all along, safeguarded by God since the six days of Bereishit. Yet, this new level is nonetheless expressed in terms of local people, places, and things, indicating that an emergent identity can only be forged out of a quest for personal significance. Emergent ge’ulah becomes a story in search of authors who are themselves searching – people whose autobiographies are written as a response to “Mi Anochi,” freedom-seeking individuals discovering their own creative expressions of Torah in this world, and achieving timelessness in their own time.
(MY) Describes the three levels of שמות וארא בא the matrix in which גאולה embedded, the vision integrative all of which is still שייך to כח מעשיו הגיד לעמו – and then new level of בא where no longer meaningful morality play meant to be laughed at משה רבינו ולא גואל and אהרן – instead vision ששת ימי בראשית ולילה משומר ובא
On the other hand vast emergence and what you would think absolute גאולה and is exactly the opposite it has to do with donkeys and local rocks החדש הזה לכם and אנכי השם אלקי"ך which מלאכים themselves cannot understand how this could be תורה when it is so local – we come to understand autobiography as then nature of Creation – תורתו יהגה יומם ולילה – the מי אנכי of משה רבינו every human being must ask – the nature of מצוות and that is achieved by him individually and כלל ישראל.
In God we trust