Two Freedom Fighters - A new focus uniquely on Moshe,עד מתי יהיה ז"ה לנו למוקש – ז"ה משה האיש (רבינו בחיי), who is told to do things without mention of אהרון, and who is called in to פרעה without calling אהרן and the need to be particularly מחשיב אהרון at the end in the כן עשו and in the מצוה ראשונה. For there are now indeed personal protagonists for the first time, what is the correct vision not of God vs. King, but of Man vs. Man, the מבחר המין האנושי vs the Divine King Pharaoh. For it is the human condition which is here at stake, not the correct vision of God or Truth. What is the nature of the Human Freedom? The most painful התעללות from Pharaoh’s point of view is the fact that he should be the best one to fight the good battle of becoming the essence of Teshuva himself, defining Teshuva as not a “way out”, but as the ultimate way in! This is why it is הלכות תשובה that describe the essence of both Moshe and Pharaoh. Thus it required the penetration of the snake’s mind, the ultimate ב"א אל פרעה (Zohar).Understanding the protagonists Moshe and Pharaoh as Freedom Fighters, as the midrash calls them רעים ברזל בברזל יחד, just as אדם הראשון is originally מין היה because of his commitment to אכלתי ואוכל, as פרעה says here to Moshe (ספורנו) “You are going to destroy yourselves with this approach” and he is to become a רבים השיב מעון. Where originally he wanted a slave population, now they are not working—now it is a principled holding on to the essence of the significance of ישראל as expressed in his לןייה ותעקת וי הי בשלח. The question here is the perennial question of true human freedom, in which the מורדים believe that the only way to freedom is the insistence on maximal creativity and greater liberty for choice, and in which the truth is that the nature of Choice as a trap when Teshuva is merely a way out means that License/רשות is ultimately a loss of self, and a guaranteed יפול ברעה because it must lead to the מקשה לבו, where שמיעה, the acceptance of the ultimate עלילה in which הקב"ה is the ultimate עילה is an acceptance of אשרי אדם מפחד תמיד as service to ultimate Reality in which the final Question leads to תיובתא=תשובה.The ultimate development of the true רעות of Yisrael and מצרים, the reconnection to חן ויוסף וברית מילה, the desire to be משאיל, to cry over the loss of ישראל, the לוייה ישראל, all this was seeing in each other the true joint effort for exposing the incredible power of the human condition the עמי מצרים ונחלתי ישראל!The deeper connection to Nimrod is now clear, for just as the emergent Yisrael comes of an iteration of the initial output of the first application of the algorithm of Galut, so too is each Galut a more sophisticated application of the same output of the level of Minut of the previous גלויות, such that at the end אין בן דוד בא עד שיתהפכו של המלכות למינות, the connection of פרעה ונמרוש ועשו וצידה ובגדי נמרוד, and we can easily see how the development of human freedom and creativity is the very issue that currently divides the regressive religious forces, pitting Islam total הכנעה and complete lack of creativity and achievement on the one hand with the Western development, and is the overall thrust of the curve of human development, from the early Nimrodian forces of united humanity who stand up against God, the אנשי השם, who believe that the concept of loose freedom will lead to באר שחת (as Seforno has Pharaoh here telling Moshe!!), to the more inclusive World Civilization of מצרים, to the Multi-Lingual symphonic Greater Bavel, to the freedom of religion and ethnicity of Koresh, to the populism and sexual freedom of Ahashveirosh, to the true democracy and stirrings of science of Greece, to the machine translated of Language Infinity of the postmodern West—each a deeper and deeper מינות, yet each a closer and closer approximation to the true nature of מפחד תמיד and the underlying nature of Reality, yet each landing in a pit of solipsism and blindness, a באר שחת created by their own אל תפנו אל האללילים. Because the only true freedom must identify the Will of nature not just its behavior, for science rests on Incomplete Nature, which leaves no room for the most essential elements which Deacon calls "aboutness", that is, concepts like intentionality, meaning, normativity, purpose, and function; which Deacon groups together and labels as ententional phenomena. The entire point of the מכות is not the amazement but the clarity that deeper עילה of רבת העלילה relates Will to the emergence of Consciousness and Yisrael at the end. The entire nature of the war with גלות ומינות ונמרוד is a war of principle, a war of care for creation, and in this war the Churchillian principle of “Never, never, ever give in” is central. In the end, Menashe himself must be accepted for the same reason that Pharaoh is: it is not a matter of God, it is a matter of Man!Ultimately, either we fight for absolute reality which is actually the definition of the term תיובתא in an argument or chess game, or תשובה when it comes to the ultimate game of life. Only a sustaining path which unites the two apparently separate worlds of Liberty and Freedom, of רב ושמואל, of לילה משומר ובא מששת ימי בראשית and לילה משומר ובא מן במזיקין (the earliest magical and virtual thinking so much part of מסכת פסחים and ערבי פסחים וזוגות and dualism, of מצה כי לא יכלו להתמהמה and לחם עוני, of the multi-leveled calendar חודש הזה לכם – היום אתם יוצאים בחודש האביב; two תורות one from בראשית and the other from החודש הזה לכם, the ultimate integration of the פרשת הפקידה ופרשת הגאולה, the story of אל שדי and the שם המיוחד; of the change from the אות ברית מילה to the אות תפילין בבכור; of the nature of Language as Definitive שואל עצמו which integrates thought/information with the physical universe or communicative and logistic; Of בכור אדם ופטר חמור and חמורו של רפב"י…. Thus we either fight for בה"בראם which is both באברהם and בה' בראם or we fight for something Else, מדעתכם, and in the end fall into the same Life of Pi cage. It is ליל שימורים שומר מה מלילה which is אם תבעיון בעיו שובו אתיו (Zohar)The need for מצוות, for אשרי אדם מפחד תמיד, for pure עשייה which allows no מקשה לבו, the need to get the task done instead of centering upon one’s own image, כבוד, excellence, שם, achievement—all of that does not allow for escaping the vested interests of מקשה לבו יפול ברעה. There must be complete דבר נא, and not a hint of “Just get me OUT OF HERE”, only involvement in the nature of reality. The Terror of the job, of עבדות with no limits, of acceptance of pure יסורין as exactly the same expression of love as the gentleness of rocking the baby in the חדר המטות. The very “Arbeit Macht Frei” of Auschwitz. The achievement of the principled fight for freedom is what in the end delivered true freedom, but if there are compromises along the way then there is no freedom, and a penthouse in Manhattan is exactly as משעובד as עבדות למצרים. The “Arbeit Macht Frei” must have been a tremendous חיזוק למאמינים, all this after there was no longer עבודה לאבותינו במצרים. The participation in כן עשו בני ישראל means that the involvement is central, just as כל האוכל מצה כאילו נעשה שותף להקב"ה במעשה בראשית. Think of the difficulty that Chinese have in conceiving of מצוה that could possibly be personally relevant!This is so strongly expressed in the open-ended ואנחנו לא נדע which becomes Moshe’s terror at the open-ended nature of the מצוה that needs to be responded to, and making it clear to Pharaoh that this is the difference between a מלך בשר ודם and הקב"ה in terms of the absolute reality of the גזירה! To discover the Freedom of Teshuva, for it is הלכות תשובה that describe the essence of both Moshe and Pharaoh!, you must learn to identify your liberty with your freedom, all your achievements liked to your מצוות ותשובה, not an added spirituality or mindfulness, and this is the insistence on including ולא שמעו אל משה מקוצר רוח ומעבודה קשה, because though you can retain the freedom of choice in Auschwitz, without Liberty associated, the ability to achieve in the world, you have no discovered yourself as a single entity of משומר ובא מששת ימי בראשית. It is like the mathematics that becomes music, to directly experience the nature of the embedded love of the worldThe new understanding of the nature of the development of consciousness being directly connected to the nature of evolution itself can only be addressed by incorporating “ententional” elements in a primal description of nature, which to us is רצונו and חסד, and probably some primal form of אהבה which is why it becomes a powerful extension of the very nature of consciousness and seems to be the most clearly multi-linked across the nested spectrum of reality, and is deeply connected to the understanding of the nature of מצוה and שמיעה, and is involved as well with the quote from יחזקאל and the חסד נעוריך too, the very פסח-חס. After all, the only solution to the אכלתי ואוכל is the ברחתי ממך אליך and the deepest sense of love as it is developing in the new paradigm. This is central to true שמיעה in the context of אשרי אדם מפחד תמיד , the שמיעה of אם שמוע תשמעו, of נעשה ונשמע, because only experiencing the nature of one’s own consciousness as bound to the nature of reality can actually provide freedom on the level of the שבת=זכר ליציאת מצרים.