Egypt – The Tree of Life

Transcendent Character

“You hath the L-RD taken and brought forth out of the iron furnace, out of Egypt, to be unto Him a people of inheritance, as ye are this day.” – Deuteronomy 4:20, JPS

The refiner’s fire, where Joseph was tested (Psalm 105), before being elevated to the status of viceroy of Egypt, melted his ego, pride, and vanity, and brought him forth mature enough to be responsible for a country. His brethren were also brought down to Egypt, and after being refined, “brought forth out of the furnace (see above).

Everyone is tested in alignment with his or her character, namely, to bring out the good, while separating what shines from the dross. This is life, as intended by the guiding hand of H’Shem unto each individual and their needs, for the sake of refining their character. Eventually, the soul gleams, after passing the tests given.

“And Moses said unto the people: ‘Remember this day, in which ye came out from Egypt, out of the house of bondage; for by strength of hand the L-RD brought you out from this place; there shall no leavened bread be eaten.” – Exodus 13:3, JPS

The question remains, to what extent were the character traits of B’nei Yisrael refined in Egypt, when they were slaves, if the next 49 days after obtaining their freedom constituted the refining of character that we still seek for ourselves, during the days of counting the omer?

Perhaps, the Israelites needed to be subjected to the rigours of servitude, to understand the difference between serving Pharaoh as a result of being forcibly compelled to do so, and serving H’Shem out of their own free will.

The same can be said of the world, in regard to its hold on those who remain in bondage to it through gashmiyos (materialism). Yet, Torah frees us from bondage to the world. By choosing to serve H’Shem, we are able to transcend the world through ruchniyos (spirituality).

parasha Va’eira 5783

“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).

When the time of redemption arrived, 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.

Shavuot Renewal 5782

“And I will sprinkle clean water upon you, and ye shall be clean; from all your uncleannesses, and from all your idols, will I cleanse you.”

– Ezekiel 36:25, JPS 1917 Tanach

The B’nei Yisrael (Children of Israel) had sunk to the 49th level of impurity in Egypt. Had we descended to the 50th level of impurity, according to chazal, we would have been indistinguishable from the Egyptians. From this perspective, we were not brought out of Egypt, based upon our own merit. This is akin to what is mentioned later in Torah, “Not for thy righteousness, or for the uprightness of thy heart” (Deuteronomy 9:5).

Thus, we were taken out of Egypt by way of what is called itaruta dil’eyla, an “awakening from above,” wherein H’Shem brings about an effect from Shomayim. From out of the influence of an idolatrous society, B’nei Yisrael was freed from slavery, in order to serve H’Shem.

The 49 day counting of the Omer, between Pesach and Shavuos is a gradual ascent to the 49th level purity. A time to effect a gradual transition to a positive set of character traits, through an itaruta dil’tata, an awakening from below, i.e., from our own efforts. As B’nei Yisrael spent forty nine days on a journey from Egypt towards Mount Sinai, where the Torah was given, so opportunity given the opportunity to prepare ourselves to receive the Torah anew on Shavuot.

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

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).

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.