G-d’s Presence in the World

TANYA Insights: 11 Shevat (leap year) 5782

“By the word of the L-RD were the heavens made; and all the hosts of them by the breath of His mouth. ”– Psalm 33:6, JPS 1917 Tanach

A Chassidic perspective emphasizes the need for the continual maintenance of the universe – G-d’s Creation – through His will that constantly maintains the existence of the world. Without His continual presence as the force that sustains the world, the world would cease to exist. In reading today’s passage from the TANYA, I thought how this idea can be compared to an event in this week’s Torah reading. Namely, when “Moses held out his arm over the sea, and at daybreak the sea returned to its normal state” (Exodus 14:27, JPS 1985 Tanach).

Inasmuch that “the sea returned to its normal state,” this connotes the understanding that the normal laws of gravity were restored to the sea. For, two towering walls of water had formed a corridor for B’nei Yisrael to cross through the Sea of Reeds, to be safely ensconced on the other shore. As the Egyptians pursued the Children of Israel, these walls collapsed upon them, drowning Pharaoh and his army in the sea. The restoration to natural law, and the subsequent collapse of the sea walls was signaled by Moshe’s act of holding “his arm over the sea.”

At that point H’Shem relinquished His influence over gravity, thus causing the sea to be restored to its original natural state. The TANYA passage relates how that if H’Shem caused His Will to cease from maintaining the Universe, all would return to its former state of nothingness, before the beginning of time. Clearly, the example given above is a more comprehensible occurrence, whereas, mankind can hardly conceive of the world ceasing to exist. It would be like a computer without electricity – blank screen.

Metaphorically, this should help us to better appreciate the presence of G-d in the world, that animates all spheres of life, plant, animal and human, as well as inanimate objects such as stones, precious metals, and the different layers of the earth, not to mention the artistic beauty of the skies, especially at sunrise and sunset. Shiveesee H’Shem l’negdi tamid – I am ever mindful of the L-RD’s presence (Psalm 16:8).

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

Mishnah Insights: Berachos 6:2

Mishnah Berachos 6:2 – The Shehacol Blessing

The shehacol is the “catch-all blessing,” made before partaking of food. Although, the blessing specifically applies to certain foods such as eggs, cheese, and milk that would not fall under other categories, like prei ha’adamah (fruit of the earth) and prei ha’etz (fruit of the tree). So, if there is an understanding that by default, the shehacol blessing (shehacol nihiyeh b’dvarot – who creates all things through His word) seemingly covers all foods, then why are there so many particulars?

By analogy, the question may be asked, that if blue is blue, why are there so many shades of blue, or any other color? The rich diversity of G-d’s creation, whether His beautiful artwork, a tapestry in the sky, or a canvas at sunset, is such because of its inclusion of so many diverse elements that blend in harmony with His creation, and abide in accordance with His will. To ignore the various shades of the color spectrum, or fail to differentiate between so many types of foods is to diminish the grandeur of G-d’s creation. These are only my thoughts and not a halachic answer.

Aside from any discussion on the proper blessing to make before partaking of food, consider the following: proper awe, reverence, and respect towards the Creator Who provided the food. There is a story of a peasant who would like to thank the baker for the bread he ate. Upon thanking the baker, the baker said not to thank him, thank the miller who ground the wheat. The miller said to thank the farmer who harvested the wheat. The farmer said thank the earth. The earth said to thank the rain that replenished the earth. The rain said to thank the clouds that made the rain. The clouds said to thank the sun, because, without sunshine, the wheat could not grow. The sun said to thank G-d who made all celestial beings. And so that is one way to understand why we praise G-d with blessings over food and show gratitude towards Him for the food on our table.

Mishnah Insights: Berachos 5:1

Mishnah Berachos 5:1 – Preparation Before Prayer

Continuing with prayer, the Mishnah addresses the recommended state-of-mind to acquire, before the Shemonah Esrei, standing prayer, when we stand before H’Shem as if standing in front of a king. (And how much more so, since He is sovereign King of the Universe). The required state to foster is one of seriousness, denoting humility and awe before H’Shem. This is based upon the following pasuk (verse): serve the L-RD with fear [awe], and rejoice with trembling” (Psalm 2:11, JPS 1917 Tanach). In other words, the psalmist relates the understanding that even while rejoicing, we should still simultaneously tremble with fear, so that we do not get carried away with the nature of our rejoicing. This is true and essential reverence, in service towards H’Shem. There is not laxity permitted in regard to this manner of approaching H’Shem; yet, too often this ideal is diminished by our sense of expediency, casualness, and distractedness.

How can a sense of gravity be acquired, before approaching H’Shem in prayer? The Mishnah states that it was the practice of pious men, to take an hour ahead of time to prepare for prayer. They would focus their hearts on HaMakom, the place where G-d resides in Shomayim (Heaven). Today, not many are able to cordon off an hour of time before prayer; however, there is a custom, particularly amongst Chassidim to study an inspirational text from chassidus before prayer, in order to elevate one’s thoughts toward G-d. Thus, by meditating on G-d’s greatness, calming the mind through breathe work, or drinking a cup of tea while reflecting on kitvei kodesh (holy scripture), these may all be acceptable means of preparation before prayer. (However, on a personal note, I do not recommend the use of a mantra; the idea is to uplift our thoughts, not numb the mind).

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

parashas Bo 5782

“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.

Yet, H’Shem reassured Moshe, that He would be present with Him, even in this darkest of abodes. At this point, Moses, accompanied by Aaron, delivered the warning for the eighth plague – the plague of locusts. The description of the plague was severe enough that “Pharaoh’s servants said unto him: ‘How long shall this man be a snare to us? let the men go, that they may serve the L-RD their G-d, knowest thou not yet that Egypt is destroyed?” (Exodus 10:7, JPS 1917 Tanach). It is the nature of evil, that when it lifts up its ugly head, it does so in insolent pride against G-d – for Pharaoh did not relent.

Search Within the Darkness

“And the L-RD said unto Moses: ‘Stretch out thy hand toward the heaven, that there may be darkness over the land of Egypt, even darkness which may be felt.’ And Moses stretched forth his hand toward the heaven; and there was a thick darkness in all the land of Egypt three days; 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 10:21-23, JPS 1917 Tanach

Or HaChayim explains that, according to certain rabbinic commentators, the darkness that originated in a heavenly place, may be likened to the description, found in psalms, “He made darkness His hiding-place, His pavilion round about Him; darkness of waters, thick clouds of the skies” (Psalms 18:12, JPS; Shemot Rabbah 14). This verse conveys the understanding, that, H’Shem, who is surrounded by atmospheric darkness, is hidden within those phenomena. This may explain why Moshe raised his hand to the sky, instead of his staff. “Inasmuch as the darkness was of a supernatural kind, Moses did not consider it appropriate to raise his staff against supernatural phenomena” (Ohr HaChayim on Exodus 10:23, sefaria.org).

Another view likens the darkness that encompassed Egypt for three days, to the darkness of purgatory (Or HaChayim on Exodus 10:23; sefaria.org). Or HaChayim comments that both views may be feasible, within the context of the plague’s duration. According to Rashi’s rendering, there were two sets of three-day periods of darkness, since each plague always lasted for a week. So, during the first three days, no person could see another; and, during the second three days, “no one could get up from where he was.” (The third day of darkness occurred at the encampment of the Egyptians, who had pursued B’nei Yisrael to the edge of the Sea of Reeds).

How might these considerations be understood, in a manner of rendering some significance to the comments, beyond their face value? If we consider that H’Shem, Who is surrounded by dark clouds, refers as well to our inability to draw close to Him, unless we enter a place of unknowing, wherein we cannot fully rely on our intellectual understanding of Him, we are gaining understanding of the nature of His essence, as well as our relationship to Him.

Mishnah Insights: Berachos 4:6-7

“One who was traveling in a ship or on a raft [asda] and is unable to turn and face in the direction of Jerusalem, should focus his heart opposite the Holy of Holies.” – Mishnah Berachot 4:6, sefaria.org

Commentary includes the addition of travelling by “wagon,” as well as the aforementioned ship or raft. Needless to say, since these passages were recorded in the third century, I imagine that the inclusion of other modes of travel such as motorized vehicles like cars, and trucks, as well as trains and planes could be added to the list. The original mishnah should serve as a guideline; additionally, it is important to keep in mind, focusing the heart on the Holy of Holies, wherever one is praying.

4:7 – Regarding the musaf (additional) Shemonah Esrei prayer on Shabbos and Yom Tov, the issue is raised, whether a person praying alone is required to recite the additional prayer. There are several different rulings. 1). The additional prayer may only be recited with a congregation when there is a minyan (quorum of ten). 2). The additional prayer may be recited with or without a congregation. 3). Only to be recited if there is not local congregation reciting them; in other words, if there is a local community reciting the prayers, then there is no obligation for someone praying alone to recite the musaf, since the community musaf is said on behalf of all, including the person davening (praying) alone. Otherwise, if there is no local congregation nearby where the person is praying alone, there is an obligation to pray the musaf prayer by the individual.

Mishnah Insights: Berachos 4:5

Mishnah Insights: Proper Concentration for Prayer

While riding on a donkey, what is appropriate in regard to prayer? Specifically, for the Shemonah Esrei prayer? Anyone riding on a donkey would find prayer challenging, especially the type of prayer alluded to in the Mishnah, namely the Shemonah Esrei that is recited while standing. Yet, the Mishnah covers this, noting several options:

If someone else can hold the donkey while one is praying, this is acceptable. Although, a more authoritative ruling explains that because one is traveling, even if another person holds the donkey, the person praying will be distracted, worrying about the journey, so as to not have proper concentration; for this reason, one should continue riding on the donkey, and pray while doing so.

The gist of the Mishnah actually has to do with the requirement to pray the Shemonah Esrei, while facing Jerusalem, if living in Israel; or, facing in the direction of Israel, for those living outside of Israel. Thus, one should turn his head towards Jerusalem, while riding on a donkey.  If one can not turn towards Jerusalem while riding on a donkey, for the sake of prayer, he should focus his heart energy towards the Temple mount. (Keep in mind that these rulings were recorded in the third century; however, the oral tradition predates the written accounts by at least several hundred years).