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Listen "Year: 5773 - Hukat - audio 2"
Episode Synopsis
Informative Waters - This parasha is not only the final transition to the other side to ארץ ישראל but is also the transition to Sefer Devarim, for it is here that Moshe becomes the איש דברים at last after being הכה את הסלע without דברים. And clearly in both elements of transition is simply the השלמה of בריתו של א"א and the end of ועבדום ועינו אותם, the קיום of Freedom through דיבור in פי החירות and הגדה-ענייה-סיפור-אמירה and here, at long last, דיבור itself, the key to the יציאה.
The nature of the transition is obviously not the fact of the passing of the old, but the conceptual reality, just as the essence of the parasha is the concept of Mortality rather than its actuality, both in פרה אדומה and in the נחש הנחושת, as per וכי נחש ממית או נחש מחיה. But this implies that the relationship of פרה to actual death is as the relationship of דיבור to הכאה. In other words, it is not simply that here is the transition from a Torah that would be learned only mechanically into a Torah that could be learned from צורתא דשמעתתא, far more than the mere difference between תא שמע and תא חזי which distinguishes the Yerushalmi from the Bavli which is חושך; it is not only that here is the difference between a God of the Gaps and of Miracles to the Prime Being; it is not only that here is the transition between a mechanical impact on the world and a quantum impact. It is that here for the first time is the only possible approach to the identity of a free human being, to the true ישמח השם במעשיו in חירות, and a transition that allows a world which for the first time feels entrapped by the universe to discover the full freedom of an infinite identity that can stand in the literal shoes of the local נבראים—an identity which is the only true solution to the challenge of עוג whose אל תירא אותו goes directly back to the same words spoken to Avraham about the first world war!
This is the first time that the element of מצרים, which demanded freedom from local time/space, reflected in the ויוצא אותו החוצה of Avraham and in the true נצח of Moshe, actually is given to us as the only possibility of learning תורה לשמה. Here is the מקור of the שבעים פנים in ברכות משה where there is no limitation deriving from loss of true ענייה.
The nature of the transition is obviously not the fact of the passing of the old, but the conceptual reality, just as the essence of the parasha is the concept of Mortality rather than its actuality, both in פרה אדומה and in the נחש הנחושת, as per וכי נחש ממית או נחש מחיה. But this implies that the relationship of פרה to actual death is as the relationship of דיבור to הכאה. In other words, it is not simply that here is the transition from a Torah that would be learned only mechanically into a Torah that could be learned from צורתא דשמעתתא, far more than the mere difference between תא שמע and תא חזי which distinguishes the Yerushalmi from the Bavli which is חושך; it is not only that here is the difference between a God of the Gaps and of Miracles to the Prime Being; it is not only that here is the transition between a mechanical impact on the world and a quantum impact. It is that here for the first time is the only possible approach to the identity of a free human being, to the true ישמח השם במעשיו in חירות, and a transition that allows a world which for the first time feels entrapped by the universe to discover the full freedom of an infinite identity that can stand in the literal shoes of the local נבראים—an identity which is the only true solution to the challenge of עוג whose אל תירא אותו goes directly back to the same words spoken to Avraham about the first world war!
This is the first time that the element of מצרים, which demanded freedom from local time/space, reflected in the ויוצא אותו החוצה of Avraham and in the true נצח of Moshe, actually is given to us as the only possibility of learning תורה לשמה. Here is the מקור of the שבעים פנים in ברכות משה where there is no limitation deriving from loss of true ענייה.
In God we trust