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Listen "Year: 5776 וילך-שובה - Nitzavim Vayelech - audio 1"
Episode Synopsis
Moving Testimony - Theme Vayelech/Shabbat Shuva 5776; “Moving Testimony/ Five Innovations”:
It is even more powerful to have וילך as שבת שובה than נצבים, for it is the innovation of עדות on multiple levels that makes the final stage of עד in הלכות תשובה, the עדות that is meant to provide the only possible escape from the absurd circular teshuva back into one’s own windmills of mind. As this is the central function of the עשרת ימי תשובה, a direct consequence of בהמצאו, the nature of seeking, going to, being וילך, it is also the most striking historical event of the period, coupled with the murder of גדליוה בן אחיקם in the person of יוחנן בן קרח who himself promises ירמיהו הנביא that he is completely open to the עד אמת ונאמן only to claim at the end of the עשרת ימי תשובה that שקר את דובר.
There are five separate innovations introduced in וילך that make it possible to access such עדות on the individual level and to make teshuva possible along with personal choice such that יכול כל אח"ד ואח"ד להיות צדיק כמשה רבינו. (1) Writing with its attendant opening to structural changes in thinking and development (2) The creation of ספר תורה in which is embodied the actual עד הנאמן לכל באי עולם (3) The creation of יהושע שהוא תלמידו של משה which enables the downloading of a mind-space, which we call מסירה and the ציווי of זירוז, making הוי הכל מכוחך and the כל זמן שתלמידו חי a reality; (4) The vision of a world of statistics, in which everything happens because of the nature of reality and in which your own touching the עד will inevitably offer you the chance for escape; (5) The הסתר אסתיר which is the אנכי that matches the אנוכי היום (viz. רבינו בחיי) and which becomes the פני הגאולה itself in the form of אסתר, where until the recognition of the meaning of the fabulous world of statistics (innovation 4) it remained a הסתר של הסתר, a loss of what the פני הגאולה could possibly mean.
All of this is the introduction to the meaning of עדות שמים וארץ which is predicated on the הסתר אסתיר and the קל וחומר של משה – של מרדכי and the loss of the mechanical Moshe and the final achievement of his איש דברים to end at last all mechanical dependency in the בני ישראל. For the same way that אתם נצבים provides the proof in your very existence in a sustainable universe that you must ultimately have done teshuva or you would not exist, the nature of עדות provides the individual the power of “the way things are” the מוצא את עצמו נעזר על הדבר as part of nature itself just as שמים וארץ constantly provide for the ongoing potentialities of your existence and development.
This entire idea is expressed in one word, וילך, which as the רבינו בחיי shows means that nothing can really exist as a separate phenomenon but is part of the “going towards” the rest of existence, just as Moshe insisted upon going to בני ישראל and just as חרב על הבדים, just as הוי גולה למקום תורה, so too is the quark extant only within its relationships, and ultimately there is no such thing as a discrete particle or force that exists within itself and not within its relationship with something other than itself, the essence of the עדות and the furthest escape from pure solipsism.
The complete lack of קנאה stressed in the midrashim between משה ויהושע attests to the sharing of mind and the specific nature of the תלמידו של משה is expressed in the amazing unanimity of acceptance when it comes to יהושע – כל מי שימריד
It is even more powerful to have וילך as שבת שובה than נצבים, for it is the innovation of עדות on multiple levels that makes the final stage of עד in הלכות תשובה, the עדות that is meant to provide the only possible escape from the absurd circular teshuva back into one’s own windmills of mind. As this is the central function of the עשרת ימי תשובה, a direct consequence of בהמצאו, the nature of seeking, going to, being וילך, it is also the most striking historical event of the period, coupled with the murder of גדליוה בן אחיקם in the person of יוחנן בן קרח who himself promises ירמיהו הנביא that he is completely open to the עד אמת ונאמן only to claim at the end of the עשרת ימי תשובה that שקר את דובר.
There are five separate innovations introduced in וילך that make it possible to access such עדות on the individual level and to make teshuva possible along with personal choice such that יכול כל אח"ד ואח"ד להיות צדיק כמשה רבינו. (1) Writing with its attendant opening to structural changes in thinking and development (2) The creation of ספר תורה in which is embodied the actual עד הנאמן לכל באי עולם (3) The creation of יהושע שהוא תלמידו של משה which enables the downloading of a mind-space, which we call מסירה and the ציווי of זירוז, making הוי הכל מכוחך and the כל זמן שתלמידו חי a reality; (4) The vision of a world of statistics, in which everything happens because of the nature of reality and in which your own touching the עד will inevitably offer you the chance for escape; (5) The הסתר אסתיר which is the אנכי that matches the אנוכי היום (viz. רבינו בחיי) and which becomes the פני הגאולה itself in the form of אסתר, where until the recognition of the meaning of the fabulous world of statistics (innovation 4) it remained a הסתר של הסתר, a loss of what the פני הגאולה could possibly mean.
All of this is the introduction to the meaning of עדות שמים וארץ which is predicated on the הסתר אסתיר and the קל וחומר של משה – של מרדכי and the loss of the mechanical Moshe and the final achievement of his איש דברים to end at last all mechanical dependency in the בני ישראל. For the same way that אתם נצבים provides the proof in your very existence in a sustainable universe that you must ultimately have done teshuva or you would not exist, the nature of עדות provides the individual the power of “the way things are” the מוצא את עצמו נעזר על הדבר as part of nature itself just as שמים וארץ constantly provide for the ongoing potentialities of your existence and development.
This entire idea is expressed in one word, וילך, which as the רבינו בחיי shows means that nothing can really exist as a separate phenomenon but is part of the “going towards” the rest of existence, just as Moshe insisted upon going to בני ישראל and just as חרב על הבדים, just as הוי גולה למקום תורה, so too is the quark extant only within its relationships, and ultimately there is no such thing as a discrete particle or force that exists within itself and not within its relationship with something other than itself, the essence of the עדות and the furthest escape from pure solipsism.
The complete lack of קנאה stressed in the midrashim between משה ויהושע attests to the sharing of mind and the specific nature of the תלמידו של משה is expressed in the amazing unanimity of acceptance when it comes to יהושע – כל מי שימריד
In God we trust