The Tree of Life

Contrasts Reconciled

“And these are the judgments that you shall set before them.” – Exodus 21:1

“v’eilah mishpatim – and these are the judgments”

The parashas begins, “and these are the judgments.” In Hebrew, the letter vov, meaning “and,” bears significance here. For the implication can be drawn, that there is a connection being emphasized, between this parashas and the previous one. Immediately following the revelation at Sinai, whereof H’Shem “descended,” amidst the thunder and lightning, in an impressive display of His greatness, the Torah begins to list the mishpatim, a set of commandments that seem pale, mundane, and this-worldly in comparison. A simple question may be asked, in and of itself, what does this juxtaposition of opposites portray in its contrast of a heightened experience at Sinai, to the relatively dry giving forth of commandments having to do with everyday life?

All areas of life are intertwined, as characterized within the framework of Torah. G-d’s divine plan for mankind has as much to do with His appearance on Sinai, amidst the thunder and lightning, as the everyday guidelines given to us in order to regulate our conduct. Although many would conceive of religion, as somehow separate from the mundane affairs of life, this can not be the case. Also, in regard to what is considered as the spiritual realm, wherein, through prayer or hisbodedus (meditation), we may reach great heights of sublime experience that seem “out of the ordinary:” these experiences must not take precedent over our attempts to live a righteous life, in all the manner of details.

Yet, perhaps, it is all to common to focus on the spiritual component, to the exclusion of leading a leading a life based upon G-d’s commandments. Thus, a compartmentalization of spiritual experiences may occur, while conducting oneself in a manner akin to secular standards. Rather, the sublime ways that we connect to G-d should sharpen our acuity to bring down this awareness into every aspect of our lives, encompassing all areas that might otherwise be overlooked, disregarded, or not held up to the light of reason, within the perspective given to us by all of kitvei kodesh (Holy Scripture).

parashas Yisro 5781 – Mattan Torah

B”H

d’rash for parashas Yisro (Exodus 18:1 – 20:23) 5781 – Mattan Torah

“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.” In other words, that B’nei Yisrael “would serve Him at the very spot Moses was standing on at that moment” (Or HaChayim, sefaria.org). For 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).

The impressive array of fireworks was more than a celebration of the liberation of a people from slavery. Rashi explains that H’Shem 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, H’Shem’s august Majesty preceded Him, and His Presence alighted on the mountaintop. “Now mount Sinai was altogether on smoke, because the L-RD descended upon it in fire; and the smoke thereof ascended as the smoke of a furnace, and the whole mountain quaked greatly” (Exodus 19:18, JPS). “And the L-RD came down upon mount Sinai, to the top of the mount; and the L-RD called Moses to the top of the mount; and Moses went up” (Exodus 19:20, JPS 19 Tanach).

Moshe, who had previously “hid his face; for he was afraid to look upon G-d,” when H’Shem appeared to him at the burning bush, must have gained some confidence since that time. Only Moshe was permitted to climb Mount Sinai, to speak with G-d. Furthermore, he was told by H’Shem to “charge the people, lest they break through unto the L-RD to gaze, and many of them perish” (Exodus 19:21, JPS 1917 Tanach). For as is written elsewhere, “G-d is a consuming fire” (Deuteronomy 4:24). He is to be approached with awe and respect. “Thou shalt fear the L-RD thy G-d; Him shalt thou serve; and to Him shalt thou cleave [deveykus]” (Deuteronomy 10:20, JPS 1917 Tanach).

The Torah given on Mount Sinai is eternal. It was given to the B’nei Yisrael (Children of Israel) as a ketubah (a marriage contract) between G-d and Israel. This is why when a synagogue receives a new sefer Torah, it is placed under a chupah (a marriage canopy), and paraded around, while people celebrate. At Sinai, the people entered the covenant with great awe and respect. And, even before receiving the commandments, they said, “na’aseh v’nishmah,” we will do and we will understand. In other words, first we will do, then we will understand; only after performing the commandments, will we begin to fully understand their value, meaning, and intent. This was the commitment that B’nei Yisrael made, in regard to the commandments given by the L-RD our G-d, who redeemed us from slavery in Egypt (Exodus 20:2).

The Nature of Faith

“Moses stretched out his hand over the sea; and the L-RD caused the sea to go back by a strong east wind all the night, and made the sea dry land, and the waters were divided. And the children of Israel went into the midst of the sea upon the dry ground; and the waters were a wall unto them on their right hand, and on their left.”

– Exodus 14:21-22, JPS 1917 Tanach

“If they came into the sea, why does the Torah write: “they came unto dry land?” If they came unto dry land why does the Torah call it “sea?” (Shemot Rabbah 21.10). The verse teaches that the sea was not split for them until they had set foot in it while it was still sea up to the level of the nostrils (to demonstrate their faith). Immediately after they had done this the sea was converted to dry land.

– R’ Bachya on Exodus 14:22, sefaria.org

The midrashim are not always meant to be taken literally, rather to make a point. Perhaps, one inference to be drawn from this particular midrash, concerns the nature of emunah (faith). While the faith required by B’nei Yisrael to enter into the narrow passage created in the midst of the sea is comprehensible, an even greater faith would have been required if they began to enter the water, even before the splitting of the sea.

The nature of faith, is not only an abstract quality of belief, per se, in something that is unseen. True emunah is to actually believe in what one cannot see, beyond speculation, as if it exists in actuality, and has an influence in a person’s life. Therefore, while many people confess a belief in G-d, only in tandem to the day to day challenges, does that belief become more of an actuality.

Belief in G-d is more than an intellectual exercise in speculation, in order to compel us to have a reference point (usually, somewhere in Heaven) to direct our prayers towards in times of need. The nature of faith denotes an interface between a person’s belief system and practice, not as something removed from a person’s life, compartmentalized in a region of the mind, wherein a disconnect exists to that person’s practical existence.

At the Sea of Reeds, the Almighty’s Presence within the pillar of fire, and the pillar of cloud, were manifestations of His actual existence. Additionally, the splitting of the sea served as a sign of His power, not only to the Children of Israel, also to the rest of the world at that time. The existence of G-d, the manifestation of His Presence, and the signs of His interaction in this world are not as easily found in our lives, surroundings, or greater environmental milieu. Instead, emunah (faith) requires a profound degree of awareness.

“The L-RD is my strength and song, and He is become my salvation; this is my G-d, and I will glorify Him; my father’s G-d, and I will exalt Him.”

– Exodus 15:2, JPS 1917 Tanach

The midrash states that even a lowly handmaid saw more at the Sea of Reeds than the prophet Ezekiel saw in his visions (see Ezekiel ch. 1). In other words, she was able to perceive more in regard to H’Shem, because of her actual experience, where G-d’s intervention was clear. The midrash emphasizes the importance of seeing G-d’s direct interaction in our lives; this type of interaction is referred to as hashgacha peratis – G’d’s guidance over the life of every individual on earth, even on a personal level. Once we begin to open our eyes to this truth, then our belief will take root in our soul.

Light Within the Darkness

parashas Bo 5781

“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 phenomenon. This may explain why Moshe raised his hand to the sky, instead of raising 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 HaVhayim 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, the 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.” (Incidentally, the seventh 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 need to let go of our intellectual understanding of Him, we are gaining understanding of the nature of His essence, as well as our relationship to Him. The Egyptians were not able to see beyond the darkness; yet, the Children of Israel, who had light in their dwellings, were also closer to G-d than their neighbors. Moreover, without a connection to G-d, we live in a type of purgatory; as opposed to being aware of the lofty nature of G-d.

parashas Va’eira 5781

“And moreover I have heard the groaning of the children of Israel, whom the Egyptians keep in bondage; and I have remembered My covenant.” – Exodus 6:5

A covenant was made with Abraham, many years before his descendants entered Egypt: “And He said unto Abram: ‘Know of a surety that thy seed shall be a stranger in a land that is not theirs, and shall serve them; and they shall afflict them four hundred years” (Genesis 15:12-13, JPS 1917 Tanach).

H’Shem sent Moshe, whom He spoke to at the burning bush: “‘I have surely seen the affliction of My people that are in Egypt, and have heard their cry by reason of their taskmasters; for I know their pains; and I am come down to deliver them out of the hand of the Egyptians.” (Exodus 3:7-8).

For H’Shem heard the cry of His people; he “descended to rescue them from the hand of the Egyptians” (Exodus 3:8, Complete Jewish Bible, chabad.org). Such is His love for His children, that he “descended to rescue them.” Even though, He is thought of in Talmudic thought as sitting on His throne in Seventh Heaven, He heard our cries from there.

The Talmud further explains that He can even hear the penitent whisper prayers in the synagogue: for He is not only transcendent; He is also immanent. This explains to some degree how He can be the Master of the Universe, as well as the One who effects miracles to release His people from bondage.

The Burning Bush

parashas Shemot 5781

“And the angel of the L-RD appeared to him in a flame of fire out of the midst of a bush; and he looked, and, behold, the bush burned with fire, and the bush was not consumed.”

Exodus 3:2, JPS 1917 Tanach

While tending to a stray sheep in Midian, Moses encountered the burning lowly thornbush. G-d humbled himself by appearing within the form of the lowly thornbush, as if to say that He understood the suffering of Israel, represented by the thornbush itself. The thornbush was in flames; yet, was not consumed. Symbolically, this phenomenon represented the nisyanos (troubles) that Israel endured, without succombing to destruction.

When Moses began to step closer towards the burning bush to investigate, he was commanded to refrain from doing so, “Do not come closer to here, remove your shoes from your feet, for the place upon which you stand is holy ground” (Exodus 3:5). By removing his shoes, Moses was being shown that at this juncture in his life, he was to fully commit to the mission G-d chose for him without any reservations (R’Hirsh).

Figuratively, it was required of him to recognize where he stood, as a person, in relationship to G-d. He had been born a Hebrew, grew up as an Egyptian in Pharaoh’s palace, and spent at least forty years as a Midianite shepherd. The “holy ground” that he stood upon was the soil of his deepest roots.

When G-d appeared to him within the burning lowly thornbush, there was a sanctity of the present moment, wherein Moshe accepted his role, on H’Shem’s terms, not his own. We too, are called, each and every day to seek the vision of G-d that He intends for us: for “whosoever shall call on the name of the L-RD shall be delivered” (Joel 2:32, JPS 1917 Tanach).

Waiting for Salvation

parashas Vayechi 5781

“For Your salvation I wait, O L-RD.”

– Genesis 49:18

During Jacob’s prophetic review of the tribes, encapsulated in the blessings given to his twelve sons, his expectation is to gain a glimpse of the final redemption. He predicts that “Dan shall judge his people, as one of the tribes of Israel” (Genesis 49:16). He foresees that Samson will descend from the tribe of Dan; yet, the victory of Samson is short lived; Samson is given his moment in the history of Israel, raised up to defend Israel against the Philistines. Yet, he is not the redeemer who will appear at the end of the age. Rather, as is written in Pirkei Avot, “every man has his hour.”

Upon realising this, he cries out, “For Your salvation I wait O L-RD” (Genesis 49:18). Targum Yonaton paraphrases, “When Jakob saw Gideon bar Joash and Shimshon bar Manovach, who were established to be deliverers, he said, I expect not the salvation of Gideon, nor look I for the salvation of Shimshon; for their salvation will be the salvation of an hour; but for Thy salvation have I waited, and will look for, O L-rd; for Thy salvation is the salvation of eternity” (Targum Jonathan on Genesis 49:18; sefaria.org).

Why would Jacob be concerned about the final redemption, when he prophetically knew of the impending descent of his descendants into the abyss of Egypt, and their subsequent slavery? Shouldn’t his immediate concern have been in regard to the first redeemer, who would bring the Children of Israel out of Egypt and into the Promised Land? Yet, he himself said, before blessing his children, “‘Gather yourselves together, that I may tell you that which shall befall you in the end of days” (Genesis 49:1).

His prime concern was not for a limited historical perspective, concerning only the next five hundred years, nor even the next two thousand years. His ultimate concern was for the eternal salvation of Israel, as mentioned (above) in Targum Yonaton. Therefore, his vision spanned from the nation of people that would arise from his seventy member family in Egypt, all the way until the “end of days,” whereof the final deliverance of that nation would be at hand. “For Your salvation I wait, O L-RD” (Genesis 49:18).

Joseph: The Continuing Saga

parashas Vayigash 5781

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 recognise him. Previously, up until that moment, they had seen him as a cruel ruler, who held his authority over them, inasmuch as he could do as he pleased: through intimidating them by placing them in jail three days; demanding that they return with their youngest brother; otherwise, they would not be able to see him, thereby obtaining necessary food during the famine; and, finally, taking Benjamin as a servant, under false charges. Their perception of him changed, when he said, “I am Joseph” (Genesis 45:3).

Joseph himself had previously told them, in regard to the incident whereof, he kept Simeon as a hostage, until they return with Benjamin, instead of keeping them all in prison, 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 to some extent 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.

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. 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). The first redeemer, Moses, freed us from the shackles of Egypt, and brought us to Sinai, where through the covenant, we became obligated to to following the commandments, the first step in becoming a people unto G-d.

Mikeitz 5781

parashas Mikeitz 5781

According to the Zohar, for every descent, there is an ascent: apropos to this weeks parashas, we see Joseph, whose feet were placed in fetters, His person was laid in iron; until the time that his word came to pass, the word of the L-RD tested him (Psalm 105:19, JPS). Josephs descent to Egypt, and eventually into prison, began with his literal descent into the pit that his brothers callously cast him. He was then sold to Midianite traders, who brought him down to Egypt. He became the servant of Potiphar, who put Joseph in charge of his estate; yet, he was wrongfully accused by Potiphars wife; as a result, he wound up in prison.

Even in prison, Joseph flourished; the L-RD was with Joseph, and showed kindness unto him, and gave him favour in the sight of the keeper of the prison (Genesis 39:21, JPS 1917 Tanach). He gained notoriety as an interpreter of dreams, after correctly interpreting, b’ezrach H’Shem (with the L-RDs help) the dreams of two prisoners who had been in stewardship in Pharaohs court. When the cup bearer, who was restored to his position in Pharaoh’s court, two years later, saw how disconcerted Pharaoh was about his own dreams, he recommended Joseph to Pharaoh.

And Pharaoh said unto Joseph: Forasmuch as G-d hath shown thee all this, there is none so discreet and wise as thou’ (Genesis 41:39, JPS 1917 Tanach). Pharaoh was so impressed with Josephs interpretation, that he elevated him to second in command of Egypt, thereby charging him to care for Egypt during the famine, by developing a means to store food during the seven years of plenty, to be subsequently distributed during the famine that would ensue, according to Pharaohs dream. Thus, Josephs ascent followed his descent, all for the sake of others. Joseph models the qualities of endurance, patience and self-giving.

Light Will Prevail

B”H

3 Teves 5781

eighth day of Chanukah

Light will transcend the darkness in our lives when we cast our gaze towards the flame of truth, the eish tamid (eternal light) that is symbolized by Chanukah. The light of the Menorah in the temple, lit by the small cruze of oil found amidst the debris in the Temple, is the light of hope and renewal.

A little known midrash connects that small cruze of oil to the renewal of mankind, creation, and the earth itself, after the Mavul (Flood). When the dove brought back an olive branch in it’s mouth, according to the midrash, Noah pressed enough olive oil to place inside a small container. This cruze of oil was passed down to Abraham, Isaac, and Jacob. When Jacob returned to Beth El, he anointed the foundation stone with this oil. Then, according to the midrash, he hid the small cruze of precious olive oil.

This Place (HaMakom) was none other than Mt. Moriah, where the Temple was eventually established. Yes; because of the miracle of light that lasted for eight days from this precious oil, we celebrate Chanukah today. Midrash is not always meant to be taken literally; therefore, a symbolic viewpoint may be rendered from this particular midrash. One explanation, may have to do with the talmudic saying that the cure precedes the ailment.

Thus, one may conclude that G-d, having foreseen the defilement of the Temple by the Seulicid empire, provided the means for its sanctification, shortly after the near destruction of the earth. The oil, “potential light” was passed down, safeguarded across the generations for its eventual use in re-lighting the menorah in the Temple, signifying the triumph of light over darkness.

The message of hope will be like a small flame illuminating the darkness, despite whatever circumstances may cast a shadow over our lives. Yehi ratzon. May it be His will that the light of hope and renewal throughout the ages will always prevail over darkness. Amein.

parasha Chayei Sarah 5784 – A Life Well-Lived – Words Give Life