Exodus – Page 2 – The Tree of Life

parasha Mishpatim 5784

“The ineffable inhabits the magnificent and the common, the grandiose and the tiny facts of reality alike.” – Heschel, Abraham Joshua; Man Is Not Alone

There are extraordinary events, such as the Revelation at Sinai, and there are ordinary events, such as the litany of civil laws listed by the Torah. What do these have in common? The connection to the Ineffable. The same is true in our lives to a lesser or greater degree, inasmuch as certain events in our lives hold profound meaning and are spiritually uplifting. For other circumstances in our lives, within the mundane reality of the everyday world that we find ourselves encountering, these contain a hidden divine element as well.

All spheres of life, both sacred and the mundane are intertwined with the divine. The sanctity of the moment is not dependent upon an external display of spirituality, rather on the concealed nature of the significance of what might otherwise appear mundane. Moreover, we do not want to mistake the manifestation of G-d’s presence through His shefa (divine flow), for an uplifting emotional experience.

In regard to the sanctity of Shabbat, there is a transition from a spiritual experience into the six days of the week, a shift from sacred time to the mundane. Yet, the juxtaposition of the revelation at Sinai to the giving of civil laws teaches us something unique in regard to how to understand these two spheres of life.

The parasha opens with the words v’eilah mishpatim – and these are the judgments. The use of the word, “and” implies that there is a connection to the previous parasha. Why the juxtaposition of the awe-inspiring Revelation at Mt. Sinai with the relatively dry recapitulation of tedious ordinances concerning civil life?

The Torah may be viewed as teaching us an important lesson. Serving G-d is not only about the heightened awareness of a spiritual experience in our lives; our walk with HaShem also involves living our lives, in a manner that is in accordance with “every word spoken from the mouth of G-d” (Deuteronomy 8:3).

parasha Yisro 5784

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

On Sinai, HaShem’s appearance was accompanied by thunder and lightning. Rashi explains that HaShem 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, HaShem’s august Majesty preceded Him, and His Presence alighted on the mountaintop.

parasha Beshalach 5784

Moving Forward into the Waters of Renewal

The Children of Israel, in their haste to leave Egypt were undeterred in their flight to freedom. Yet, they were fleeing with a purpose, moving toward the culmination of the Exodus. Rather than running away, they were running toward their newfound destiny as a people, who would enter an eternal covenant with G-d at Sinai. Despite the many years of captivity that had worn heavy on their souls, they now had volition as a free people, yearning for the fulfillment of the dreams of a Promised Land that had been passed down to them from generation to generation.

On the precipice of freedom from their past, they are pursued by Pharaoh and his chariots, horses and riders (Exodus 14:8-9). For Pharaoh and his courtiers had a change of heart; he relented of letting the people go free from serving Egypt (Exodus 14:5). And the Egyptian people also changed their minds. What caused this reversal of thought, concerning Bnei Yisrael, who went into the desert, at the behest of Pharaoh and his courtiers, who urged them to leave, after the last straw, when the Plague of the First Born took the life of an Egyptian in every household?

Ohr HaChayim comments, that for the Egyptian people, reality finally settled in, after several days, and they realized that there was now a great gap in the work force, whereof they would need to make up the difference. There had never been an ounce of compassion toward the Children of Israel. If there had been, then the Egyptians would not want to put them under servitude again. Only fear for the sake of self-preservation motivated them to oust the Hebrews.

Pharaoh’s hard-heartedness returned, replete with his pride, compelling him to retrieve the Hebrew people. The fear for his life that prompted him to let them go, now became fear of survival, without the people he enslaved. His recklessness led his army into a greater peril. Pharaoh and his army raced headlong to their ruin, without considering the lessons they should have learned throughout the Makos (Plagues).

“An the L-RD said unto Moses: ‘Wherefore criest thou unto Me? Speak unto the children of Israel, that they go forward.” – Exodus 14:15, JPS 1917 Tanach

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parasha Bo 5784

“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. May light prevail over the darkness of this world.

Shabbat shalom.
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parasha Shemot 5784

weekly Torah reading: parasha Shemot 5784

– Humble Origins, Humble Beginnings

“And the woman conceived, and bore a son; and when she saw that he was a goodly child, she hid him three months.” – Exodus 2:2

The Children of Israel were enslaved, at the bottom of the pyramid of the social structure, and strangers in a land that is not their own (Genesis 15:13). The words of Joseph, pekod pekodti – G-d will surely remember you – drifted across the generations, in the hearts of young and old: the promise of a redeemer, who would free the captives, and bring them to a land of milk and honey.

And, he, himself, was born a slave, like unto his brethren, so that from this lowly start, he may serve as interlocutor between G-d and man (Deuteronomy 5:5, Psalm 106:23).

The redeemer enters the world in a time of darkness, when the ruler seeks to prevent his birth. For, Pharaoh had been told by his prognosticators, that a redeemer would be born to the Children of Israel. Pharaoh makes a drastic attempt to prevent the redeemer from fulfilling his role, by making a decree against all male infant children. Yet, the infant Moses, through divine guidance, is spared from this decree in a remarkable way:

“And when she could no longer hide him, she took for him an ark made of reeds, and smeared it with tar and pitch, and put the child inside the ark; she placed the ark in the river, near the bank, within a clump of reeds” (Exodus 2:3). The infant was found by Batya, the daughter of pharaoh, who raised him as her own child. And, yet, he knew of his identity as a Hebrew, because his birth mother nursed him, inasmuch that Batya sought a Hebrew woman to do so.

parasha Ki Savo 5783 – First Fruits

Motzei Shabbos Vort: parasha Ki Savo 5783

In consideration of a general theme, encapsulated in Bikurim declaration, there is a hint to this theme, in the names of the preceding and current parasha: Ki Seitzei (to go out), and Ki Savo (to arrive). G-d promised to Abraham that his descendants, who would be enslaved for four hundred years, would be redeemed, and brought out from a foreign country with great treasures. Eventually, his descendants would enter the Promised Land.

In consideration of the declaration recited when bringing the Bikurim (First Fruits) to Jerusalem, the words of the declaration expand upon this theme: they encapsulate the journey of Israel, from its humble origins, into a nation that became designated as G-d’s people (Exodus 6:7). We began as a small people, with 70 people, Jacob went down to Egypt, and over several generations the Israelites became a multitude. G-d redeemed us from slavery and brought us into Eretz Canaan.

When bringing the first fruits to the kohein in Jerusalem, each and every person recited a declaration in gratitude toward H’Shem for our redemption, and entry into the Promised Land. Today, we should keep in mind to always bring the first fruits of our endeavors to H’Shem. Whatever gifts, abilities, and talents H’Shem has given to us, we should use in our service to Him. And, let His Glory by reflected in our mitzvoth. Eventually, we will also be brought into the land of Olam Haba (the World to Come).

Shavua tov. Have a good week.

parasha Beha’alotecha 5783

weekly Torah reading: parasha Beha’alotecha 5783

“In the second year, in the second month, on the twentieth day of the month, that the cloud was taken up from over the tabernacle of the testimony.” – Numbers, 10:11, JPS 1917 Tanach

B’nei Yisrael had been encamped at the base of Mount Sinai for ten days under a year. When the Cloud lifted up from above the encampment, that was the signal to journey to the next location. “And the cloud of the L-RD was over them by day, when they set forward from the camp” (Numbers 10:34, JPS 1917 Tanach). Thus, did he Children of Israel move out in the formation that was previously established for them, according to the designated order.

First the tribe of Judah, then, as they began to march, the tabernacle would be disassembled, and placed in the care of the three Levite families. Two of the families followed the tribe of Judah; the third Levite family followed the tribe of Reuben. The rest of the tribes followed in formation behind them. “Whenever the cloud was taken up from over the Tent, then after that the children of Israel journeyed; and in the place where the cloud abode, there the children of Israel encamped” (Numbers 9:17, JPS).

Let us consider how G-d’s Presence guided the B’nei Yisrael, during the wandering in the desert. “Thou goest before them, in a pillar of cloud by day, and in a pillar of fire by night” (Numbers 14:14, JPS). This points toward H’Shem’s role in our lives to guide us in the right direction, to be a compass in an uncertain world, and a light in the darkness. On our journeys through life, we may seek G-d’s presence within the obscurity of our understanding, and gain clarity.

https://youtu.be/618IKgQ2wys

parasha Beha’alotecha 5783 – 5th aliyah

weekly Torah reading: parasha Beha’alotecha 5783

– 5^th aliyah (Numbers 10:11-34)

“And it came to pass in the second year, in the second month on the twentieth day of the month, that the cloud was taken up from over the tabernacle of the testimony.” – Numbers 10:11, JPS 1917 Tanach

Ten days under a year after arriving at the base of Mount Sinai, the encampment received Holy Word to pack up gear and move on: for “the cloud lifted from the Tabernacle of the Testimony” (Numbers 10:11). Thus, the Divine Sign was given to journey to the next encampment, location to be announced. The twelve tribes of Israel proceeded to move out in a predetermined, orderly fashion. This included the three Levite families transporting the accoutrements of the Mishkan.

Moshe’s father-in-law, Yisro is invited to accompany B’nei Yisrael on their journey. He is referred to in this passage as “Hobab,” from the word for “love,” seemingly so, because he was given a new name upon becoming part of Israel. Yet, he appears to decline the offer. Even so, Moshe entreats him (10:32), saying that he will receive the same bounty that is received by Israel. Although the Torah remains silent on whether or not he accompanied them at that time, it appears that he did. Indeed, his descendants were eventually given a tract of land near Jericho.

On our own journeys through life, as we move from one place to another, whether physically, or spiritually there is not always as much fanfare as there was within the parameters given for B’’nei Yisrael’s departures. The cloud would ascend, the trumpets were blown, and the banners for each tribe waved in the air as the procession began. Yet, in consideration of our inclusion with K’lal Yisrael (All of Israel), we may attach ourselves to the moadim (the appointed times) on the Hebrew calendar, committing ourselves to proceed throughout the year, according to the various events commemorated as a people. This is our heritage.

Past Archetypes

The Relevancy of the Past

This is important to understand; as soon as an event is dismissed as a story or myth that has no historical relevancy, that is to say, it is invalidated as an actual occurrence, the principles drawn from the event are also undermined. Thus, in the postmodern age, where everything is ripe for the taking and immediate dismissing, one stroke of criticism can cast down the truth, and hide it from the minds of that generation.

Unless we reclaim history, historical narrative, and the validity of the events described in the Bible, this entropy of all that is meaningful from the past will prevail, until the world is unrecognizable. Where do we begin? We do not need to worry about beginning. We already have the events of the Bible, more or less, ingrained in our memory, regardless of our background.

There is an adage concerning the study of Torah; it is emphasized that review is necessary to strengthen the bond of memory of these events to the soul. Improve upon what you already know; build up what has eroded over the years, since your bar or bas Mitzvah. If you recognize the declining values of this generation, and entropy that began in the 1960’s, and has culminated in institutionalized moral decay, then consider where you stand on the issue of societal norms.

On the other hand, if you already steeped in Yiddishkeit, and a thorough understanding of the Torah, consider the words of Abraham Heschel, that “when the crisis of today is ignored because of the splendor of the past” then the messages of the Bible remain ensconced in a gilded cage, without bearing relevancy on the present (Heschel, G-d in Search of Man). Thus, it is up to this generation, to reach out to youth, and those on the fringes, to strengthen our heritage.

Omer: Day 29 Chesed shebbe Hod

Love (kindness) within Splendor (humility)

The role of kindness within the quality of humility. How does kindness influence the potential for humility? Kindness may serve as a key ingredient of humility. Otherwise, kindness may actually be a result of the quality of humility. To humble ourselves before G-d, and others, downplaying our “plusses,” and acknowledging our “minuses,” places us in a position to better appreciate others, by not seeing ourselves as better than them.

Therefore, kindness may be a consequence of recognizing our inherent sameness with others. It is easier to be kind to those whom we feel a common connection. Recognizing our own humanity, reflected in the eyes of others, may help us to bridge the gap with personal acts of kindness.

note: The counting of the Omer serves as a spiritual journey. We are called upon to leave our own personal limitations behind us, as we travel on the path of freedom, away from the influence of negativity in our lives. This is a forty-nine day journey, a self improvement plan, between Passover and Shavuot. Each of the seven weeks corresponds to one of the seven middos (character traits) that we will have the opportunity to improve upon in our lives.

My personal reflections on each day’s combination of middot are not meant to be comprehensive; they are not based upon any one particular system. Nor, may my insights be characterized as authoritative, because I am a student, not a teacher. I simply hope to inspire others to delve into an exploration of their own personality, for the sake of tikkun hanefesh (rectification of the soul).