Tag: Bible

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.

The Angelic Errand

B”H

parashas Vayishlach 5781

“Jacob sent messengers [malachim] before him to Esau his brother unto the land of Seir, the field of Edom.”

– Genesis 32:4, Jewish Publication Society

Previously, the Torah speaks of two camps of angels, one that accompanied Jacob to the edge of the land of Canaan, and another camp that served to accompany him and his entourage once they entered Canaan, the land promised to Abraham, Isaac and Jacob, and their descendants (see Genesis 32:2-3). Now, at the beginning of parashas Vayishlach, the Torah alludes to these very same angels that were assigned for protection (Genesis 32:4). The Hebrew word, malachim can mean messengers or angels. In the literal sense, Jacob sent messengers to Esau; yet, on another level, the angels granted to him for protection, may have also gone ahead of Jacob’s entourage to meet Esau.

Nachmanides comments that “this parsha is written to announce that H’Shem saved his servant and redeemed him with a strong arm, and he sent an angel to save him. And we learn more that he was not confident in his deeds, and he made an effort to save all that he could” (Ramban, 32:2, sefaria.org). Jacob himself states, “I am not worthy of all the mercies, and of all the truth, which Thou hast shown unto Thy servant” (Genesis 32:11, JPS).

Jacob did not only rely on divine protection; rather, he made a three-fold preparation for an encounter with Esau: defense, prayers and appeasement. He divided his camp, so that if one camp was attacked, the other would escape; he prayed to H’Shem for deliverance from the hands of Esau; he also sent gifts to Esau. He sent droves of sheep, cattle, and goats ahead as gifts for Esau. His servants went ahead of him with the gifts. Finally, when Esau approached, Jacob went ahead of his family and bowed seven times to his brother Esau. By way of the gifts that Jacob sent ahead, and his own humble posture of subservience to Esau, even calling him, L-rd, out of deference, Jacob brought about a meeting with his brother that became more like a tearful reunion. “Esau’s pity was aroused when he saw him [Jacob] prostrating himself so many times” (Rashi, Genesis Rabbah 78:8, sefaria.org).

Wisdom Like Water

parashas Toldos 5781

“And Isaac digged again the wells of water, which they had digged in the days of Abraham.”

– Genesis 26:18, JPS 1917 Tanach

Meor Eynayim explains, that these wells are symbolic of G-d’s wisdom that flowed during the lifetime of Abraham; yet, after his death, his wells were stopped up by the Philistines, representative of the powers of darkness and ignorance, inasmuch that they also impeded the spread of this wisdom (Meor Einayim, Toldos 19; sefaria.org). Symbolically, when Isaac redug the wells of his father, Abraham, he also reopened the flow of divine wisdom into the world.

The wellsprings of wisdom, must be dug within ourselves, until we reach the place where the source of the wisdom flows. This is the essence of the teaching from Meor Einayim. In reference to the verse, “they have forsaken me, the source of living waters (Jeremiah 2:13), he explains that “Blessed G-d is the source from whom comes the flow of life-force to all living things in all manners” (Meor Einayim, Toldos 18; sefaria.org).

Thus, the source of life continually flows from G-d; yet, as the result of sin, we cause a blockage of that source, and are likened to “broken cisterns.” Consequently, we are unable to connect to our “upper root,” the source above us that nourishes our soul. Additionally, our own ignorance compels us to search elsewhere in this world for the truth; yet, here is much spiritual malaise as the result of sin in this world. Our own path should be to turn from the the darkness, towards the light, so that our souls may be renewed with G-d’s wisdom.

Tradition teaches that preceding the time of Moshiach (Messiah), there will be a decline in spiritual understanding, as a result of sinking to “the fiftieth level of impurity.” However, at the beginning of his reign, “it shall come to pass in that day, that living waters shall go out from Jerusalem” (Zechariah 14:8). Pirkei deRabbi Eliezer, explains that in the future, within Jerusalem, a newfound well that will arise of its own accord, will water all of the surroundings. “The earth shall be full of the knowledge of the L-RD, as the waters cover the sea” (Isaiah 11:9, JPS 1917 Tanach).