Category: parashas

Crushed for the Sake of Purity

parashas Tetzaveh 5782

 “And thou shalt command the children of Israel, that they bring unto thee pure olive oil beaten [crushed] for the light, to cause a lamp to burn continually.” – Exodus 27:20, JPS 1917 Tanach

H’Shem instructs Moshe to command B’nei Yisrael to provide the olive oil that will be used for the seven-candled Menorah, residing in the Holy Place of the Mishkan (Tabernacle), outside of the paroches (curtain) that served as a veil, dividing the Kadosh Kadoshim (Holy of Holies) where the Ark of the Covenant was kept, from the Kadosh [Holy], where the Menorah, Showbread Table and Incense Mizbeach (Altar) were placed.

The light of the Menorah represents the light (ohr) that existed at the beginning of Creation; yet, this light was hidden after the sin of Adam, and reserved for the righteous in the Kingdom. Even so, there is a light that shines in the darkness of our lives, despite all of the years of oppression. “I will bear the indignation of H’Shem, because I have sinned against Him; until He plead my cause, and execute judgment for me; He will bring me forth to the light, and I shall behold His righteousness” (Micah 7:9).

We are likened to the olives that are crushed, until a drop of pure olive oil is produced, representing the transformation of our brokenness into a purity of heart that only occurs after surviving the many nisyanos (challenges) in our lives. Perhaps, this is why the people themselves were commanded by Moshe to bring the purest olive oil for the light of the Menorah that burns continually, i.e., to emphasize our plight in the world that would reveal the light that shines in the darkness on a continual basis – the ner tamid. For “H’Shem shall be unto thee an everlasting light” (Isaiah 60:19, JPS).

 

The Light of Insight

parashas Tetzaveh 5782

“Bring unto thee pure olive oil pounded [in a mortar] for the light, to cause a lamp to burn continually.” – Exodus 27:20

The light in our lives, that kindles our understanding is a gift from H’Shem, without any shadow; yet, the intuition we receive from Him is often clouded by our own perception of reality; in other words, rather than remaining pure, the vision becomes obscured. In all likelihood, the main culprit that casts a shadow upon the glimpses of wisdom that vanish, before we can procure knowledge from those flashes of insight, is the accruement of aveiros (transgressions) that create a dullness – a lacklustre – upon our hearts and minds.

Perhaps, this may be one reason that Moshe said of the final generation before Moshiach that “H’Shem will circumcise your hearts” (Deuteronomy 30:6), in the days leading towards the Final Redemption. In order to bring the unadulterated light into our lives, our hearts must be purified from the taint of the world, that has left a near indelible impression upon our thinking, viewpoints, and perspective in life. Our minds have been corroded by the zeitgeist (spirit of the time) that has pervaded every aspect of our being. Yet, we will be shown the light in due time, as we walk upon the derech (path) towards righteousness.

Pharaoh’s Myopia

parashas Beshalach 5782

Was Pharaoh deceived? Or did he deceive himself?

G-d led the Children of Israel in a roundabout way to the Sea of Reeds, so that they would not have to be confronted by the Philistines, when passing by their territory. Otherwise, they might have fled back to Egypt at the prospect of war. Having escaped the frying pan, they ostensibly entered into the fire. For H’Shem had a strategy in mind, in order to bring about the demise of Pharaoh, and his army who had pursued the Israelites into the wilderness.

In order to lay a trap for Pharaoh, H’Shem brought B’nei Yisrael to a gorge at the edge of the sea. As Pharaoh’s army closed in on them, the Children of Israel began to panic. Yet, Moshe said to them, “Do not fear, stand still, and see the salvation of the L-RD, which He will show to you today” (Exodus 14:13, Israeli Bible).

As for Pharaoh, he apparently thought that Israel was indeed trapped at the Sea of Reeds, as if one of his own gods, whose idol stood there as a towering giant near the gorge, was somehow powerful enough to bring Israel as prey into the hands of Pharaoh, so that he could retrieve what he and his people still considered to be “their slaves.” His perception, based on his trust in the deities that he worshipped, contributed to his deception. For there is only one Master of the Universe, Who has prominence over the affairs of mankind. Pharaoh’s shortsightedness prevented him from seeing the situation in any other way than what appealed to his sense of self, pride, and stubborness.

Additionally, Pharaoh had been shown the sovereignty of the Almighty’s hand, Who proved Himself to be more powerful than the Egyptian gods. Yet, he remained recalcitrant, unable to perceive reality through any other lens, other than his own narrative norm. He suffered greatly for this myopia, inasmuch that he himself was doomed to be drowned in the Sea of Reeds, along with his entire army. Why were the Egyptians as well, unable to see the truth that was set out before their very own eyes? Trying to explain away the plagues, and even the splitting of the sea, as “natural phenomena,” instead of the hand of G-d, they remained stuck in their myopic vision, unaware of the false nature of their gods, and the limited reality of their worldview.

“Go and see the works of G-d, awesome in His deeds toward mankind. He turned the sea into dry land, and they passed through the river on foot; we rejoiced in Him there.”

– Psalms 66:5-6, The Complete Jewish Tanach, chabad.org

Angelic Protection

shiur: parashas Beshalach 5782

“The pillar of cloud by day, and the pillar of fire by night, departed not from before the people.” – Exodus 13:22, JPS 1917 Tanach

Upon departing from their former lives as slaves in Egypt, B’nei Yisrael was provided with H’Shem’s presence in the form of “the pillar of cloud by day, and the pillar of fire by night.” Upon reaching the edge of the Sea of Reeds, “the angel of G-d, who went before the camp of Israel, removed and went behind them; and the pillar of cloud removed from before them, and stood behind them” (Exodus 14:19, JPS 1917 Tanach).

The Angel of G-d appears to be synonymous with the pillar of fire. One way to view this may be as the Angel of G-d actually standing between the Israelite camp and the camp of the Egyptian army. The pillar of cloud obscured the Israelite camp from the reach of the Egyptians. And, the Angel of G-d provided spiritual protection. Also, the Angel of G-d continued to accompany B’nei Yisrael on their journey through the desert:

“In all their affliction He was afflicted, and the angel of His presence saved them; in His love and in His pity He redeemed them; and, He bore them, and carried them all the days of old.”

– Isaiah 63:9, JPS 1917 Tanach

Inner Spark

parashas Bo 5782

“All the children of Israel had light in their dwellings.”

– Exodus 10:23, JPS 1917 Tanach

Three days of darkness fell upon Egypt, as the ninth plague was enacted. Yet, there was light in the dwellings of the Children of Israel, who lived apart from the Egyptians in the land of Goshen. This is in accord with the declaration made several times, in regard to the plagues, that the L-RD would differentiate between the Egyptians and Israel. Perhaps, this is the most striking example, whereof somehow B’nei Yisrael had light in Goshen; yet, the rest of Egypt experienced utter darkness for three days. How can this be explained?

The Targum infers that the light served the purpose of enabling the righteous to be occupied with good deeds within their dwellings (Targum Yonatan, Exodus 10:23, sefaria.org). Or HaChayim alludes to the origin of this light as having to do with the righteousness of the Children of Israel. By this allusion, he may have been referring to the notion of the pintele yid – the inner spark.

Despite a person’s best efforts, we often fail to even live up to our own standards of righteousness, let alone G-d’s standard; yet, there is flame within that may always call us to return to Him. This is the pintele yid, the inner essence, wherein the flickering flame of divinity, yearns to be kindled by acts of righteousness (mitzvoth).

“For the commandment is a lamp, and the teaching is light.”

– Proverbs 6:23, JPS 1917 Tanach

Hedge of Protection

parashas Va’eira 5781 (Exodus 6:2 – 9:35)

Despite our own impatience, in a world of instant gratification, at times, life may convey in no uncertain terms, that situations may get worse, before they can get better. This appears to be the case for the Children of Israel who had been enslaved for several hundred years in Egypt. When the redeemer appeared, he explained that G-d has visited His people. “When they heard that the L-RD had remembered the children of Israel, and that He had seen their affliction, they bowed their heads and worshipped” (Exodus 4:31, JPS 1917 Tanach). Shortly later, Moses and Aaron appeared before Pharaoh, saying, “Thus saith the L-RD, the G-d of Israel: Let my people go” (Exodus 5:1, JPS). Yet, Pharaoh refused to do so; additionally, he increased the burdens of Israel, so that they would not have time to foment rebellion (Zohar).

The Hebrew officers complained to Pharaoh; then they approached Moses and Aaron. “Ye have made our savour to be abhorred in the eyes of Pharaoh” (Exodus 5:21, JPS). The literalism of the Hebrew language, in this case, implies extreme contempt on the part of Pharaoh for the Children of Israel. Moses was blamed, essentially, for his effort to free the people, as if Pharaoh’s recalcitrance, and subsequent aggression towards the people was his fault, inasmuch that Pharaoh made their plight worse than it had been, before the intervention of Moses. Moreover, Moses in turn complained to G-d, because of his own disillusionment at the setback to gaining freedom for the Children of Israel.

Yet, despite all of this, G-d sent Moses back to Pharaoh, to make the assertion a second time, that if he did not let the people go, there would be certain severe consequences. And, so, the plagues ensued in sequential progression, about one plague a month. Each time Moses specifically told Pharaoh what would occur, if he did not relent of his stance against the people; and, each time the plague brought havoc upon Egypt. One point to make here is that these plagues did not affect the Children of Israel.

“And I will set apart in that day the land of Goshen, in which My people dwell, that no swarms of flies shall be there; to the end that thou mayest know that I am the L-RD in the midst of the earth. And I will put a division between My people and thy people” (Exodus 8:18-19, JPS). “All the cattle of Egypt died; but of the cattle of the children of Israel died not one” (Exodus 9:6, JPS). “Only in the land of Goshen, where the children of Israel were, was there no hail” (Exodus 9:26, JPS).

And, during the plague of darkness, concerning the Egyptians, “they saw not one another, neither rose any from his place for three days; but all the children of Israel had light in their dwellings” (Exodus 10:23, JPS). How remarkable that a hedge of protection was placed around the Israelites in Goshen. Even today, as the Final Redemption approaches, refuge may be sought in G-d, as the plague(s) continue to increase. “For He concealeth me in His pavilion [sukkah] in the day of evil; He hideth me in the covert of His tent [ohel]; He lifteth me up upon a rock” (Psalms 27:5, JPS).

Never Forget

parashas Shemot 5782

And G-d heard their groaning, and G-d remembered His covenant with Abraham, with Isaac, and with Jacob.” – Exodus 2:24, JPS 1917 Tanach

For four hundred years, the Children of Israel were enslaved in Egypt. Upon crying out to G-d day and night, perhaps, they began to wonder when the Redeemer would arrive. The question may be asked, why did G-d permit so many years to pass, before He finally responded? One answer given is because not until the pleas of the Children of Israel were genuinely heartfelt did He answer them. At that time, finally, “they cried, and their cry ascended to the high heavens of the L-rd” (Targum Jonathan on Genesis 22:4, sefaria.org). Persistence in prayer, to the point of utmost sincerity, was eventually heard. “The L-RD is good unto them that wait for Him, to the soul that seeketh Him” (Lamentations 3:25, JPS 1917 Tanach).


How did the Children of Israel become enslaved? Ironically, when Joseph was governing Egypt, second only to Pharaoh, he instituted a system, whereof all of the land was turned over to Pharaoh. When all the people of Egypt became destitute during the famine, they said to Joseph, “there is naught left in the sight of my lord, but our bodies, and our lands” (Genesis 47:18, JPS). “So Joseph bought all the land of Egypt for Pharaoh; for the Egyptians sold every man his field, because the famine was sore upon them; and the land became Pharaoh’s” (Genesis 47:20, JPS). Yet, to what degree this system, wherein the Egyptians became serfs, remained in place over the ensuing years, thus setting the stage for a more fluid transition, when the Children of Israel became enslaved is unclear.


Consider that an entire people, the Children of Israel, a large population of common ethnic origin, could not have been made subject to slavery overnight. Perhaps, their subjugation occurred in a manner akin to the proverbial frog in boiling water. Thus, the temperature of the water is slowly increased, cooking the frog without a reaction from the frog, that would otherwise immediately jump out of the cooking pot, if it had been thrown into boiling water. Although the actuality of the proverb may not be accurate, the saying does serve as a descriptive metaphor. Can this metaphor be applied to the enslavement of the Children of Israel?

If so, perhaps, the narrative could serve as an admonition. In retrospect, a parallel can be drawn to a contemporary historical tragedy. The confinement of the Jewish people, to ghettos and concentration camps in Germany, only occurred after the institution of discriminatory laws, and state-sponsored violence against German citizens of Jewish descent. However, the same principle may conveniently play out in other insidious designs, cast upon an unsuspecting people. Today, more than ever, in acknowledgment of the cultural shifts that eventually brought oppressive regimes into power, within the modern era, we should always remember the past, lest history repeats itself.

note: first published at my blog, Holy Scribbles

Suffering and Renewal

“I will go down with thee into Egypt; and, I will also surely bring thee up again.”

– Genesis 46:4, JPS 1917 Tanach

“I am He who in My Word will go down with thee into Mitzraim; I will regard the affliction of thy children, and My Word shall bring thee up from thence, and cause thy children to come up.”

– Targum Jonathan on Genesis 46:4, sefaria.org

Joseph sent for his father, Jacob, to bring him as well as his entire family down to Egypt. On the way to Egypt, Jacob made offerings to G-d in Beersheba. “G-d spoke to Israel in the visions of the night.” Jacob had been disconcerted, wondering about this descent of his family into Egypt; he was concerned about the eventual plight of his descendants. Yet, he was told, “Fear not to go down to Egypt; for I will there make of you a great nation.” G-d further reassured him, “I will go down with thee into Egypt; and, I will also surely bring you up again” (Genesis 46:4).

With the descent of Jacob’s family into Egypt, G-d promises their eventual redemption from the future enslavement that will occur centuries later. With this understanding, “I will go down with thee into Egypt,” pertains to the nisyanos (trials) that the children of Israel later faced in their enslavement. This may also reflect the understanding that G-d was with them, during the entire time of their “spiritual descent,” while living in Egypt: a low point in their lives, spanning several generations. As is written elsewhere, “In all their affliction He was afflicted” (Isaiah 63:9, JPS).

The children of Israel were not abandoned by H’Shem, nor forgotten during their years of servitude in Egypt. Additionally, the people remembered what Joseph had told his brothers, before he passed away, “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 50:25). In like manner, may our lives also be renewed by G-d’s promises, as we look forward to being brought out of the current exile, otherwise known in Hebrew as Galus.

May we place our hope in the Final Redemption.

Judah’s Teshuvah

shiur for parashas Vayigash 5782

Joseph, as an Egyptian prince, had arranged a scenario, whereby he was able to take Benjamin captive. He told his servant to place his silver cup in Benjamin’s pack on his donkey. Then, when the brothers were leaving, the servant overtook them, searched their packs, and “found” the cup. “The man in whose hand the cup was found, he shall be my servant” (Genesis 44: 17). Joseph arranged for this “test” to see if the brothers would stand up in defense of Benjamin. Indeed, Judah took the lead in stating his intent to replace Benjamin as a servant to the Egyptian prince (Joseph). “Judah approached him and said, O L-RD, let your servant speak; I beg you, let your servant remain instead of the lad” (Genesis 44: 18-33).

When Judah approached the Egyptian Prince (Joseph) to make an appeal for the sake of Benjamin, he offered himself as a slave unknowingly to the very one whom he had sold as a slave twenty-two years prior to this moment. Joseph was so moved by his self-negation on behalf of Benjamin, that he could no longer contain his emotions. Although his brothers had sold him into slavery so long ago, it was clear to him at this point in the test that they had done teshuvah (repentance) over their transgression against him.

Joseph requested all of his Egyptian servants to leave his presence so that he would be alone with his brothers when revealing himself to them: “And he wept aloud; and, Joseph said to his brothers, I am Joseph” (Genesis 45: 2-3). “G-d sent me before you to give you a remnant on the earth, and to save you alive for a great deliverance” (Genesis 45: 7, JPS 1917 Tanach). Joseph knew that all that had happened to him was ultimately for the good: despite the circumstances of each situation wherein he suffered, he had persevered and saw G-d’s hand at work.

Engraved Words

“This do, and live; for I fear G-d.” – Genesis 42:18

“The fear of the L-rd is the beginning of wisdom; a good understanding have all those who do his commandments; his praise endures for ever.” – Psalm 111:10

Where to begin on the road to freedom? Elsewhere, it is written, “Serve the L-RD with fear, and rejoice with trembling” (Psalm 2:11). Here, we see that serving H’Shem in awe and reverence will lead to rejoicing. Yet, not to get too carried away with our rejoicing, we must balance this emotional expression with “trembling,” that will lead to a healthy respect and fear of H’Shem.

Instead of pursuing happiness, by whatever means might be pleasing to us, we are to embrace discipline (Psalm 2). It is important to bring an attitude of sincerity into our hearts, for the sake of remaining within the bounds of the guidelines of life given to us by kitvei kidesh (holy scripture). Then, happiness may ensue, as a result of our devotion to H’Shem. When we put our trust in H’Shem, rather than in the things of this world; pursuing righteousness, instead of material pleasures, then, we will be on the right path towards true freedom.

The sages explain, that the word cherut, meaning to engrave, as in the commandments were engraved on two stone tablets, may also mean freedom, with a slight change in the vowels. The consonants remain the same, forming the shoresh, the root word ChRT.  And, so when we adopt the commandments as an ethical means to approach life, we take it upon ourselves to live the way that G-d intended us to do so. Yet, these are more than a set of ethics, derived by a human source; these are commandments that imply a divine authority as their author.

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 to some extent from the rest of Egyptian society. They had more freedom to follow in the footsteps of Abraham, Isaac, and Jacob, as opposed to getting caught up in the idolatrous ways of their neighbors. Yet, even 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.