Polytropos Flow and Unwavering Connections or Start what you Cannot Finish - The completely new parasha where there is no longer any שעיבוד על אבותינו במצרים opens a new period in which the focus switches from עבדים היינו to the מתחילה עע"ז היו אבותינו and to the כמעט קט of Rambam. The deeper problem of the linkages of a multi-levelled polytropos flow in which it is clear that I cannot truly guide and define, yet continue to have a vision and individual choices on a local level, lead to tremendous internal contradictions and loss of connection to what passes for context. It is no longer possible to take seriously the society, the religion, the institutions, the opinions, the forms which once held context and are now bereft, the popular politically correct homilies and the loss of true freedom. The new period is indeed defined by the problems of Teshuva, of the tragedy of a man like Pharaoh who was meant to be the רבים השיב מעון which he ultimately became, and who was trapped into fighting at every turn the possibility of true human development, which turns out to be Teshuva.
The nature of freedom and its converse entrapment and how it was the tension between Pharaoh and Moshe, between the Heart of Evil in the פרעה התנים הגדול and the Heart of Teshuva. Perhaps this is the essential question always, and even the reason that ידיעת הקב"ה ובחירת האדם וצריך אתה לדעת is so much a part of the nature of גאולה and of the very nature of the ציווי למשה. If the nature of Teshuva is of the essence of the difference ultimately בין ישראל למצרים ובין משה לפרעה it would relate to the fact that עולם הבא אינו אלא לצדיקים והם ישראל and the ability to change, the אשרי אדם מפחד תמיד, would be the mere beginning of the deeper power to be part of the flow of ראשית, a flow which leads Yisrael as a nation to סוף ישראל לעשות תשובה and even to the possibility that לא עבדו ישראל את העגל אלא לתת פתחון פה לבעלי תשובה as an insight into the nature of commitment to live in a world of that reality. (a) פרעה ופרעון (b) ידיעה ובחירה and the massive inclusion of knowing the future in every word to Moshe (c) תשובה כתריס need for consequences (d) וידע אלהים (e) Pharaoh as רבים השיב מעון and his ultimate purpose of ספר שמי (f) The development beneath the surface of a Yisrael (g) Pharaoh’s commitment to make Teshuva impossible with הכבד העבודה – נרפים – דברי שקר (h) Paradigm of מקשה לבו יפול ברעה … The tragedy of entrapment as much of Pharaoh of himself as Yisrael as themselves, as much of Pharaoh as a prisoner of events as Yisrael as a prisoner of events, Avraham himself as a prisoner of Privelege in אור כשדים...ארמי אוב"ד אבי...
All of the massive changes, (a) from a Torah of בראשית וכח מעשיו to a Torah of החודש הזה לכם; (b) from a world of אל שדי and evolutionary גער בו "דאי!" to a world of and a step-by-step description of growing involvement tin the nitty gritty to the point of אני ולא מלאך שמי ה'; (c) from the בני בכורי to the בשביל ישראל שנקרא ראשית; (d) from Moshe as גואל to Moshe as רבינו; from עבדים היינו to מתחילה עע"ז and from הלכות פסח to הלכות ע"ז; (e) between the לילה משומר ובא מששת ימי בראשית and the לילה המשומר ובא מן המזיקין ; (f) between אות במילה and אות בתפילין; (g) between ידיעה ובחירה.
The profoundly personal nature of the parasha on the part of פרעה ומשה is parallel to the growing parallel of the persona to the universal, of Moshe as the paradigm for Teshuva and Pharaoh for non-שמיעה; the personal development of Moshe as the personal development of Torah itself, of Moshe as paradigm of Teshuva, and of the narrative of Freedom of ארבעים שנה of יציאת מצרים becoming the ongoing fresh narrative of every individual throughout the ages who searches for freedom and whose Torah is a reflection of that choice.
The stress on שמירה and on מצוה, the incredible linkages of the two calendars, the universal and the local, the two משומ"ר ובא as an ongoing process, the amazing change in the רעות of and the standing of בני ישראל, the personal relationship between Moshe and Pharaoh, even when he cannot promise Moshe anything anymore—הסיר רק המות הזאת
What we took to be a point of philosophy regarding Pharoah, and what we took as a compromise in the nature of Teshuva, the ישתדל אדם לעשות תשובה is actually the centerpiece of the discussion!
The ידיעה of each individual, even about the nature of עולם הבא ועין לא ראתה is no different than the sense of flow that we have even as we sit and play on Newton’s seashore and the vast unexplored sea roars around us, even as we are embedded along with כביכול on a local reality of ליבא לפומיא לא גליא. That understanding of the two levels of ידיעה ובחירה in terms of God and our own difficulties with a world of causality go hand in hand, and as we learn the nature of תוהו – צדיק יסוד עולם – עריכת דין in הלכות תשובה we learn about ourselves and the way we can become embedded in the nature of reality just as the flow of life itself is a study in נעו מעגלותיה for which Homer had a word: polytropos, “many turning” πολυτροποσ. The complete connection with the “twists and turns” is the deepest קנין תורה and קנין of life itself, the opposite of Harrison’s need to be a “Perfect Entity” . The incredible connection to the multiple שמור המצות המצוות חודש האביב ליל שמורים ושמרתם החוקה למשמרת

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