divrei Torah – Page 2 – The Tree of Life

parasha Yisro 5784

“And He said: ‘Certainly I shall be with thee; and this shall be the token unto thee, that I have sent thee: when thou hast brought forth the people out of Egypt, ye shall serve G-d upon this mountain.” – Exodus 3:12, JPS 1917 Tanach

“I promise thee that when thou hast brought them forth from Egypt ye will serve Me upon this mountain — i.e. that ye will receive the Torah upon it.” – Rashi, sefaria.org

When G-d spoke to Moshe at the burning bush, Moshe asked, “Who am I, that I should go unto Pharaoh, and that I should bring forth the children of Israel out of Egypt?” (Exodus 3:11, JPS). G-d assured Moshe, despite his own doubts, that he would know that he was chosen as the redeemer of B’nei Yisrael, when he would “serve G-d on this mountain,” that B’nei Yisrael “would serve Him at the very spot Moses was standing on at that moment” (Or HaChayim, sefaria.org). This was the culmination of the Exodus from Egypt – the giving of the Torah on Mount Sinai. “And it came to pass on the third day, when it was morning, that there were thunders and lightnings and a thick cloud upon the mount, and the voice of a horn [shofar] exceeding loud; and all the people that were in the camp trembled” (Exodus 19:16, JPS).

On Sinai, HaShem’s appearance was accompanied by thunder and lightning. Rashi explains that HaShem preceded the people, by appearing on Mount Sinai first, even before Moshe went up to receive the commandments. He explains that usually a teacher does not wait for the pupil; however, HaShem’s august Majesty preceded Him, and His Presence alighted on the mountaintop.

reflection: Lightening the Burden

brief reflection on 2nd aliyah of parasha Yisro 5784

Moses sat as magistrate (judge) over the people, while the people stood before him, with their inquiries of G-d. Moshe’s father-in-law, Yisro, gave him advice, saying that rather than wear himself out, and the people, he should delegate his ruling capacities to others, while only ruling himself on the more important cases.

Our burdens, cares, and worries should not be kept to ourselves. At the very least, through journaling, in a private journal, the act of writing down our concerns in life, will help to lift the weight off of our shoulders, as they are transferred to paper by pen or pencil, or onto a digital medium, typing out words formed by pixels.

As individuals, we can also reflect later upon what we have written, so that we can learn from our experience. Our nisyanos (sorrows) can become transformative, so that we may find joy later down the road. Yet, if we persist in our ways, we have no recourse toward self-improvement.

Moreover, through words, the expression of our inner thoughts become clearer, than before we spoke or wrote down what we want to convey, about our concerns. Our lives become better in terms of the quality of our lived experience. This is true as well, for the lives of others, because our newfound lightness of spirit and renewal of heart and mind will have a positive influence on others.

It is important to keep in mind, that we should first and foremost cast our burdens upon HaShem, so that He may lighten the load for us. Yet, it does help to be self-reflexive by writing out our thoughts first, and contemplating our ways and challenges in life.

Then, once we are clear on the perspective, from outside of our problems, rather than caught up in their sway, we can better formulate the words to describe the issues we are facing, and make a clear plea to G-d, or share with others. For the bold, even blogging our personal realizations may serve to help others, to learn from our own experience.

parasha Beshalach 5784

Moving Forward into the Waters of Renewal

The Children of Israel, in their haste to leave Egypt were undeterred in their flight to freedom. Yet, they were fleeing with a purpose, moving toward the culmination of the Exodus. Rather than running away, they were running toward their newfound destiny as a people, who would enter an eternal covenant with G-d at Sinai. Despite the many years of captivity that had worn heavy on their souls, they now had volition as a free people, yearning for the fulfillment of the dreams of a Promised Land that had been passed down to them from generation to generation.

On the precipice of freedom from their past, they are pursued by Pharaoh and his chariots, horses and riders (Exodus 14:8-9). For Pharaoh and his courtiers had a change of heart; he relented of letting the people go free from serving Egypt (Exodus 14:5). And the Egyptian people also changed their minds. What caused this reversal of thought, concerning Bnei Yisrael, who went into the desert, at the behest of Pharaoh and his courtiers, who urged them to leave, after the last straw, when the Plague of the First Born took the life of an Egyptian in every household?

Ohr HaChayim comments, that for the Egyptian people, reality finally settled in, after several days, and they realized that there was now a great gap in the work force, whereof they would need to make up the difference. There had never been an ounce of compassion toward the Children of Israel. If there had been, then the Egyptians would not want to put them under servitude again. Only fear for the sake of self-preservation motivated them to oust the Hebrews.

Pharaoh’s hard-heartedness returned, replete with his pride, compelling him to retrieve the Hebrew people. The fear for his life that prompted him to let them go, now became fear of survival, without the people he enslaved. His recklessness led his army into a greater peril. Pharaoh and his army raced headlong to their ruin, without considering the lessons they should have learned throughout the Makos (Plagues).

“An the L-RD said unto Moses: ‘Wherefore criest thou unto Me? Speak unto the children of Israel, that they go forward.” – Exodus 14:15, JPS 1917 Tanach

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parasha Bo 5784

“And the L-RD said unto Moses: Go in unto Pharaoh; for I have hardened his heart, and the heart of his servants, that I might show these My signs in the midst of them.’” – Exodus 10:1, JPS 1917 Tanach

According to the Zohar, when Moses entered Pharaohs inner chamber, considered to be the abode of evil, HShems Presence was with him. This is drawn from the translation of the word, bo, as meaning “come” to Pharaoh, instead of “go” to Pharaoh. Because H’Shem said to Moses, in a manner of speaking, come with me, into the abode of the serpent, and My Presence will be with you when you confront Pharaoh. To some degree, what is written in the Zohar seems to imply that this inner chamber was actually a spiritual abode of darkness, as if Moses was brought face to face with the power of the serpent that sustained Pharaoh and all of Egypt. The only reason that this would be necessary is to break that power through G-d’s might.

Moshe may have also felt some trepidation about confronting Pharaoh within the court this time. Having grown up in the previous Pharaoh’s court, he knew full well the level of darkness in the form of idolatry, present within Pharaoh’s inner chambers. The servants of Pharaoh were well skilled in the ways of darkness associated with these deities. Their so-called powers were not from G-d; rather, their strength was dependent upon the sitra achrah, literally, “the other side.” This is why the Zohar refers to Pharaoh’s inner chamber as the abode of evil; for in the absence of G-d, there is only evil. May light prevail over the darkness of this world.

Shabbat shalom.
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parasha Va’era 5784

“And Moshe spoke so unto the Bnei Yisroel; but they did not listen unto Moshe because of their kotzer ruach (shortness of spirit, broken spirit), and for avodah kesheh (cruel bondage).” – Exodus 6:9

Moshe and Aaron approached Pharaoh, concerning the people’s welfare; however, Pharaoh only increased their workload. When Moshe appealed to H’Shem, saying, “why is it that Thou hast sent me?” (Exodus 5:22, JPS), he was disillusioned, because the Children of Israel were now suffering even more, and the redemption seemed further away.

Yet, H’Shem responded that Moshe would see the redemption, which would be “with an outstretched arm, and with great judgments” (Exodus 6:6, JPS). Yet, when he took this message back to the people, they were not able to hear the impending redemption as a reality, because they were despondent.

The people’s spirit was broken, as if they were without hope. This is exactly when HaShem chose to act on their behalf, for the sake of their freedom; and, He commanded Moshe to return to Pharaoh, “that he let the children of Israel go out of his land” (Exodus 6:11, JPS). Even though the people seemed to not be on board with this divine program, that was about to be enacted on their behalf, thus began the intervention of G-d, on behalf of His people, to bring them out of bondage, in order to serve Him at Sinai.

Shabbat shalom.

parasha Shemot 5784

weekly Torah reading: parasha Shemot 5784

– Humble Origins, Humble Beginnings

“And the woman conceived, and bore a son; and when she saw that he was a goodly child, she hid him three months.” – Exodus 2:2

The Children of Israel were enslaved, at the bottom of the pyramid of the social structure, and strangers in a land that is not their own (Genesis 15:13). The words of Joseph, pekod pekodti – G-d will surely remember you – drifted across the generations, in the hearts of young and old: the promise of a redeemer, who would free the captives, and bring them to a land of milk and honey.

And, he, himself, was born a slave, like unto his brethren, so that from this lowly start, he may serve as interlocutor between G-d and man (Deuteronomy 5:5, Psalm 106:23).

The redeemer enters the world in a time of darkness, when the ruler seeks to prevent his birth. For, Pharaoh had been told by his prognosticators, that a redeemer would be born to the Children of Israel. Pharaoh makes a drastic attempt to prevent the redeemer from fulfilling his role, by making a decree against all male infant children. Yet, the infant Moses, through divine guidance, is spared from this decree in a remarkable way:

“And when she could no longer hide him, she took for him an ark made of reeds, and smeared it with tar and pitch, and put the child inside the ark; she placed the ark in the river, near the bank, within a clump of reeds” (Exodus 2:3). The infant was found by Batya, the daughter of pharaoh, who raised him as her own child. And, yet, he knew of his identity as a Hebrew, because his birth mother nursed him, inasmuch that Batya sought a Hebrew woman to do so.

When the Ordinary is Extraordinary

Standing upon Holy Ground: recognizing the importance of the ordinary

When Moses stood in front of the burning bush, G-d told him to take off his shoes, for he was standing upon “holy ground” (Exodus 3:5). How can this phenomenon be construed as relevant to our own lives? When we enter a place of worship, the local synagogue where we pray, for example, there is more of a feeling of being in the presence of G-d, because of the sanctity of the space. Yet, what about within the framework of our lives? Where does the sacred appear, when we are aware enough to notice it in front of our very eyes, in the experience of the moment?

The truth of the matter is that it’s taught that we need only recognize the sacredness of the very ground that we are standing upon (R’ Hirsch), metaphorically speaking, at any given point in time. In other words, we need to connect with the experience at hand, and understand how even the mundane moments of our lives have a purpose in G-d’s plan. The connection between ordinary moments and our purpose in life is key.

Whatever ground we stand upon in our lives, is where we will prosper most. If we set our sights on lofty endeavors beyond our reach at that particular point in time, instead of attempting to understand what is set before us in the here and now, then we will miss out on the concealed meaning of that moment. Our minds will be elsewhere, preoccupied with other thoughts.

Realizing the potential of ordinary moments depends on our perception. The meaning of the ordinary in our lives can be revealed, if we are perceptive enough to see behind the veil of the mundane. Even the ordinary is imbued with meaning in the moment.

The attention of Moses was drawn to the burning bush, that was not consumed by fire. He saw beyond the ordinary appearance of a bush in the wilderness and was receptive for an encounter with H’Shem. Connecting to the divine in our lives happens when we are open to the moment.

Bundle of Life

weekly Torah reading: parasha Vayechi 5784

“Vayechi Yaakov (And Jacob lived).”

– Genesis 47:28, JPS 1917 Tanach

When Jacob arrived with his family, having traveled from the land of Canaan to Egypt, to where Joseph, his son greeted him, he and his family settled in the land of Goshen. Jacob spent the last seventeen years of his life there, comforted by his reunion with Joseph, and the bountiful plenty of the choicest land in all of Egypt. The land of Goshen encapsulated an environment, somewhat removed from Egypt proper, therefore, providing an isolated locale for Jacob’s family to preserve the values of the patriarchs, Abraham, Isaac and Jacob.

Moreover, goshen, meaning “drawing near” was a place where the twelve tribes of Jacob could “draw near” to H’Shem; so, with this in mind, Jacob “sojourned” in the land of Egypt” (Psalm 105), while setting his hopes on Olam Haba. For to sojourn means to reside temporarily in a place; while, on the other hand, Jacob knew that his true home was with H’Shem.

During years prior, he was able to transcend his circumstances by prevailing upon H’Shem’s covenantal promises to him, thereby triumphing over Laban and Esau. He endured much while working for his Uncle Laban; he also was greatly disconcerted in regard to his encounter with his brother, Esau. Yet, H’Shem was with him in the midst of his trials – this exemplifies H’Shem’s immanence. At other times, when H’Shem seems more distant from us, this denotes His transcendence, and should compel us to pray to Him, as did Jacob.

In the last seventeen years of his life, Jacob was drawing near to his more permanent home, when he would be “gathered to his people” (Genesis 49:29). The “bundle of life,” wherein the souls of the righteous are wrapped up in the light of G-d in Shomayim (Heaven) is implied by this phrase. To be gathered to his people means to be blessed with G-d’s presence in Eternity. Vayechi Yaakov (Jacob lives); for, his soul continues to live, basking in the light of G-d until the time of the Tehillas HaMeisim (Resurrection of the Dead), when souls are restored to their resurrected bodies, at the beginning of Olam Haba (the World to Come).

parasha Vayigash 5784

Joseph’s identity, hidden from his brothers, was revealed to them in a moment of time, wherein they had a private audience with the Egyptian ruler, who knew them, yet, they did not recognize him. Up until that moment, they had seen him as a cruel ruler, who held authority over them, inasmuch as he could do as he please, by intimidating them, placing them in jail three days, and demanding that they return with their youngest brother. Otherwise, they would not be able to see the ruler, in order to obtain necessary food during the famine; yet, when they finally return, the ruler takes Benjamin as a servant.

After this Judah made an impassioned plea, to take him instead of Benjamin; upon hearing this, Joseph reveals himself to his brothers: “I am Joseph.” Joseph had previously told them, that he fears G-d. No light statement from “an Egyptian ruler;” yet, the brothers may not have accepted this statement as sincere. Now, they see his sincerity demonstrated, inasmuch that he shows them kindness, forgiveness, and mercy, the very qualities valued in Abrahamic legacy. “The fear of the Lord is the beginning of wisdom; a good understanding have all those who do his commandments; his praise endures for ever” (Psalms 111:10, Tanach Bible).

When Jacob arrived in Egypt with his family, his son, Joseph, harnessed his chariot and went out to greet him. Joseph provided for his family to live in the land of Goshen – a land removed from Egypt proper. As a consequence of their living in this location, they were isolated from the rest of Egyptian society. They had more freedom to follow the patriarchal ways of Abraham, Isaac, and Jacob, and foster the character traits that they represented, as opposed to getting caught up in the idolatrous ways, and immorality of their neighbors.

In the midst of the uncertainty, doubt, and fear, that settled in years later, after the children of Israel became enslaved in Egypt, there was the promise of hope in the redeemer. Before Joseph passed away, he told his brother, pekod pekodti, a redeemer will reveal himself to you.

“G-d will surely remember you, and bring you up out of this land unto the land which He swore to Abraham, to Isaac, and to Jacob.” – Genesis 50:24

Connecting the Dots

motzei Shabbos: parasha Mikeitz 5784

“And they said one to another: ‘We are verily guilty concerning our brother, in that we saw the distress of his soul, when he besought us, and we would not hear; therefore is this distress come upon us.’” – Genesis 42:21, JPS

As conveyed by the midrash, the righteous are content, when submitting to G-d’s retribution in acknowledgment of His Justice. For, His ways are higher than our ways (Isaiah 55). According to R’ Bachya, “It is the customary thing for righteous people to acknowledge mistakes they have made and to acknowledge G-d’s justice when they feel they are being punished for some sin” (R’ Bachya, sefaria.org).

Therefore, how much moreso should we emulate the example of the righteous, by not only acknowledging our mistakes as individuals, rather, also, by accepting the consequences? How many us can accept with equanimity, the consequences of our actions?

As is written elsewhere, concerning our awareness of the blessings and curses in our lives, resulting from our obedience or disobedience toward G-d’s directives. This is an active principle of the Torah, that will draw us back to H’Shem upon its actual realization:

“And it shall come to pass, when all these things are come upon thee, the blessing and the curse, which I have set before thee, and thou shalt bethink thyself [take it to heart] among all the nations, whither HaShem thy G-d hath driven thee, and shalt return unto HaShem thy G-d” (Deuteronomy 30:1-2, JPS).

When we reflect on the causal connection, between our conduct, and the consequences (both curses and blessings) thereof, then, we will do teshuvah, in acknowledgment of the Almighty’s sovereignty over our lives.