Inverse Proportionality - Developing understanding of the relationship of the two phases: פקידה/מלחמות; Moshe’s approach/God’s approach; דיבור/שמיעה; עבדים היינו/מתחילה עע"ז היו אבתינו; Avraham’s chesed and freedom and Ya’akov’s ירידת מצרים ; הבאים ישרש יעקב and תורה; פקוד/יפקוד; אקיה/אשר אקיה; and at last the difference between בני בכורי and ראשית משומר ובא; the difference between the גלות מצרים as an expression of עצה עמוקה מחברון and אימה חשיכה גדולה or an expression of מעשה בראשית and הארץ היתה תוהו ובוהו וחושך; הבאים ישרש יעק"ב ותוכחה/ה' קנני ראשית דרכו; Moshe as גואל/Moshe as נביאSo much of the parasha is taken up with the formalization of the שליחות which is completed only with the closing verses of the Torah, as Rambam describes, עשה משה רבינו רבן של כל הנביאים ושלחו. On this level the new שם ה' and Torah, the בהר הזה=שלשת ימים=האות אשר אנכ"י של"חתיך, is a completely new understanding of the level of גאולה, and they are indeed here introduced on five different stages. This becomes the אנכ"י=ד"ן אנכ"י=אנכי אשר הוצאתיך=אנכ"י אעלך, clearly a new definition of everything. Moshe here actually becomes identified with the קנני and the קן החכמה itself!Choice and Freedom a result of the relationship of the two elements of identity, local and meta, provision of both a Gödelian platform to act from and an effective local identity to act upon and to express within. This is part of the essence of יעקב, his ladder, his תפארת, and הבאים ישרש יעקב. Any breakdown between the two is a breakdown in דיבור itself, and expresses the two phases of Moshe, the first an expression of the courage and vision of his sister and mother, the restoration of a local life to his father, where the true meaning of גזירתך קשה משל פרעה is that you have undone the local as well as the meta. They were convinced that the perpetuation of an untenable modality was foolish and that either a new paradigm is brought into play or there is no point in going on as is. Which is true, as we can see from the גמרא later, where רבי ישמעאל בן אלישע says we should do the same! The recognition that the differentiation from מצרים in terms of freedom, of standing up, is enough of a re-creation of אברהם אבינו so that we do not need זרע של אברהם אבינו כלה מאליו. The בזכות נשים צדקניות is not the equivalent of בשביל ארבע דברים נגאלו ממצרים but is literal—it is because of you that I am alive today! This is why the translation of הבאים ישרש יעקב is that same woman, the יוכבד who acted in consort with Miriam and made her possible. Disjointed nested levels destroy freedom; perfect nesting describes a world of complete תשובה, in which neuronal pathways are synchronous with the clarity of רצוננו לעשות את רצונך.But this means that astonishingly the two parashot of שמות-וארא are not only the two elements of the הגדה של פסח of רב ושמואל, of freedom and liberty, but are themselves the two elements of the Gödel Freedom ladder, for Shemot makes a level of local expression possible, which immediately provides the basis for the משה רבינו וברוך המקום שנתן תורה לעמו ישראל and the war of וארא to establish the upper platform. The two parashot together provide the dual nesting requirements for Freedom/Liberty and are the model for their own message! The sense of מצרים is not a simple word meaning “being between a rock and a hard place.” It means being within a space whose boundaries are evident and limiting, without any way to get beyond: a perfect description of Gödel -nonfreedom. פרעה was not a caricature of an absurdly obstinate fool, but a profound model of the antithesis of Gödel Freedom. He himself immediately grasped the problem of the relationship of identities, even in terms of the danger of the assertion of שם השם against the projections, which would have made teshuva possible. His own response to them promised to make teshuva impossible, and he asserted that ultimately he saw them as Moshe and Aharon, locally and eternally as the same, just as he viewed himself, and guaranteed that he would see to it that the “normalcy” of the working class would remain undisturbed by the ישעו אל דברי שקר and Shabbat, which was ישמח משה במתנת, which was their initial relationship to the ששת ימי בראשית which would become ממחרת השב"ת and the connection to זכר ליציאת מצרים and the לילה המשומר ובא. But it was this withdrawal from an interrelationship of identities that had been available to all מצרים and to Pharaoh through Yosef and Sara and Avraham’s initial visit to מצרים, that allows this to be מצרים as a meta-identity, allows טוב שבמצריים רצוץ את מוחו and viewing them all as a meta-עם. But he destroys not the possibility of choice, only the fullness of Teshuva. Indeed, choice is easy for him because דעתו קלה כמלך, which is what makes it so easy for him to become the מלך ננוה, the opposite of his current meta-identity. But, so what? One can switch platforms easily, which is why גויים קרובי תשובה; the problems begin only when the platform needs to go through the painful translation into the local, and this he never needs to do. This is the deeper insight into why there is the difference between choice as רצון which is not removed from him; only תשובה is lost by his choices.The attempt to seduce the מילדות was an expression of חיות, of בהמתן של ישראל יותר מנשותיהם חביבה להם, of the loss of the love of יוסף (the deeper אשר לא יד"ע את יוסף), and even the sex-doll of שרה became purely pornographic, which is the Zohar’s explanation of the ובחדר משכבך. This is what engenders the fear and hatred of Yisrael instead of the thanks for providing us a place within you, itself the strongest result of the loss of the relationship of the two tiered identity: loss of choice; loss of freedom, loss of ability to subsume the אומות and provide them their פרים and their place in eternity. The שעיבוד is thus self-generated in exactly the same way that Pharaoh’s loss of choice is self-generated and the road to freedom is re-created in the same way, re-establishing that relationship, just as the road to freedom and Teshuva for פרעה himself is in exactly the same notion of what allows him to become king of anti-Nimrod Ninveh.Even today the amazing hatred of Yisrael and the absurd irrational application of standards that would never be applied to any other nation is completely understandable the moment that Yisrael claim to be French or German. It is then essential for those nations to separate themselves by simple virtue of “they are NOT us” or “je ne suis pas juive”