Innocence and Narrative - The essence of Sukka and its חן and מים and שבעים אומות and שמחה is resolved only here with the final צאת השנה with the צא מן התיבה and surprisingly just as the interrelationship on Sukkot alone is what is responsible for the בין ישראל לעמים of אומה יחידאה בשמיני and just as the בעיטה בסוכה defines that difference, just as the closing Parasha describes the מי כמוך ישראל עם נושע בה', so too is the difference here of יצב גבולות עמים למספר בני ישראל only achieved here through the שבעים אומות and the אב המון גויים, just as the contrast between נח ואברהם is part of the necessary transition from אלפיים תוהו לאלפיים תורה – הנפש אשר עשו בחרן.The love of the Earth—the איש האדמה –which is נח is also the entire meaning of the דרך השם on its basis of גוף as Rambam makes clear, even including medical advice in הלכות דעות!  All simplicity must begin with the בשר as it does here, and even Moshe must be בשגם הוא בשר and even עוג must be נכנע לבשר כעבד
There was no flood—only a great mixer, טופנא, a מבלה, מבלבל, מוביל לבבל מנער לשנער expressing the אנדרלמוסיה of the mixing of species and beliefs, the עור"בים of Creation, and the grinding away of all simplicity and sustainability. It was the Simple One, whose wholeness of self was so committed that it avoided all narrative to retain its own תמים existence, whose “how things are is what you get” was also certain to be born מהול, the Simple One who could make it through on the strength of בורגן לשם בורגנות.
There were only two possible developments in a real world to this: (a) the creation of an overarching narrative that would lock into place the simplicity and assurance of the avoidance of competing and therefore dangerous narratives, the approach of Nimrod or (b) the recognition that even תמימות can only be created together with התהלכות לפני, the exact opposite of Noach, and that a תמים narrative stymies all reality because it can never continue to expand ראשית to an אחרית, the essence of תקופת השנה. Which means that the theme here is not simply the comparisons or transitions to new worlds and new paradigms, from את to לפני, but the discovery of the dangers of narrative per se and the centrality of finding a core which has sufficient אמונה that it provides the breadth for all else, just as אין הגשמים יורדים אלא בשביל בעלי אמונה. The one time Noach has an idea of tikkun it backfires, and is seen as a ויחל, always dangerous as אז הוחל, for there can be no narrative, only the core experience of being fully human on Earth provides the hope of survival which then is tested as the Sotah.
The מי תהום is then the מים המאררים of the סוטה and into those waters is dipped the entire relationship of שכינה ואדם to see if there is a reliable core to coming out the other side with simplicity and honesty towards the dreams of Creation. Once there is a core, there is play in the relationship, and the שטותא of the שבעים לשונות and their madcap lives is enough to provide at last a meaning to the meta-narrative that is the essence of תורה ולשון הקודש וצלם אלוקים שרק עכשיו נודעת לו! But take דברים אחדים and put them into Torah and לשון הקודש as Nimrod did, and it is hopeless, just as modern Hebrew has lost all connection to לשון הקודש because of its insistence on an Israeli narrative which forces it into coldness and playlessness. The reason that Avraham must be אב המון גויים even as he takes on the meta-narrative of ראשית and journeys is because there is no other way not to become a Nimrod as all the Yeshivot and the “Gedolim” have become today (see my ten points of Return to Nimrod). This is the source of all תיקון סוטה and the מיחוי האדמה becomes the קרקע המשכן just as the בדקן כסוטות of the עגל on י"ז בתמוז becomes here the date of the וישלח את העורב which is itself the יבושת המי"ם of the סוכה בחורב of Eliyahu!
The archetypical definition of narratives and the dangers of לשון הקודש without play in both (related) senses –elasticity and fun—is what destroys Nimrod, what finally determines יצב גבולות עמים למספר בני ישראל , the final connection of the end of the Torah and of Sukkot to ראשית
The constant assertions of God that He "wants to argue it out" "confront us" "strip us bare in the wilderness" "Answer Me!! What have I done??" are attempts to start the relationship without the narratives that are anti- קחו עמכם דברים by substitute projection and confusion, pure אנדרלמוסיא which prevent תשובה which is as natural, almost, as שמחה itself! This is the ultimate ספר קהלת פרק ז , כט) לבד ראה זה מצאתי אשר עשה האלקים את האדם ישר והמה בקשו חשבנות רבים.

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