Exodus – Page 4 – The Tree of Life

Walk in Faith

parasha Devarim 5782

At Kadesh-Barnea, Moses explained to B’nei Yisrael that they had alighted upon the land that “our L-RD is giving to us” (Deuteronomy 1:20, JPS 1985 Tanach). At that time, they were commanded to take possession of the land promised to them. Moses said to them, “Fear not and be not dismayed” (1:21).

Moses recounts this narrative, thirty-nine years later, when the Children of Israel are poised on the edge of the Promised Land. He further explains to this new generation, how the generation of the spies, unfortunately, preferred to reconnoiter the land, rather than fully trusting in H’Shem to lead the way into the Promised Land.

This was a lack of faith on their part, and although Moses permitted them to send spies (see Deuteronomy 1:23), as H’Shem had left the choice up to him, the mission turned out for the worse.

Moses reminds the people, for the sake of admonishing them for their past failure, with the intent that they will see the error of their ways, and strengthen their trust in H’Shem this time. “I said to you, ‘Have no dread or fear of them. None other than the L-RD, who goes before you, will fight for you, just as He did for you in Egypt before your very eyes’” (Deuteronomy 1:30-31).

Similarly, to learn from our past failures in life is to gain an understanding based upon lived experience. In this manner, our errors may instruct and encourage us to do better, if we take them to heart, as steppingstones, along the way towards perfection of our faith. “The L-RD will accomplish that which concerneth me; Thy mercy, O L-RD, endureth for ever; forsake not the work of Thine own hands” (Psalm 138:8, JPS 1917 Tanach).

parasha Beha’alotecha 5782 – Our Refuge

d’var for parashas Beha’alotecha 5782

parasha Beha’alotecha 5782

“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

The first journey made by B’nei Yisrael, after the encampment at the foot of Mount Sinai was on the twentieth of Iyar, ten days shy of one year, from their arrival at Sinai on the first of Sivan. The departure was well organized, ahead of time, for the sake of an orderly procession, tribe by tribe, to the next encampment.

“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, during their three day journey, H’Shem’s Presence in the form if a tangible cloud, sheltered them from the heat of the day. “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).

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, as well as a refuge from the tumults of life.

Omer: Day 29 The Kindness Bridge

Chesed shebbe Hod: Love within Splendor

Otherwise rendered as kindness within humility.

The role of chesed (kindness) within the quality of humility. How does kindness influence the potential for humility? Kindness seems like a key ingredient of humility. Yet, 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).

Sacred Blessing

new audio: parashas Pekudei 5782

“It came to pass in the first month, in the second year, on the first day of the month, that the Mishkan was set up.”– Exodus 40:16

After the Exodus from Egypt, the B’nei Yisrael ascended over a period of forty-nine days on their way to Sinai. How was this journey an ascent? Figuratively speaking, they had ascended from the forty-ninth level of impurity, over the course of forty-nine days, wherein they were able to make an account of their souls (tikkun hanefesh) to H’Shem. The Torah records that Moshe requested that B’nei Yisrael prepare themselves for receiving the commandments three days ahead of time. However, tradition holds that the refinement of their souls, through introspection of their character, began at the outset of the Exodus, continuing for a period of forty-nine days.

Had they remained at their new level, acquired over this period of time, the Mishkan (Tabernacle) would have not been necessary, because they would have all been pure vessels, so to speak, capable of receiving H’Shem’s Presence, the Shechinah within themselves. However, with their lapse into idolatry, upon the building of the golden egel (calf), they fell back into impurity, because of the idolatrous nature of their revelry (Exodus 32:19). Thus, Moses broke the tablets, for their righteousness had plummeted, and they were no longer worthy of receiving the Tablets.

Yet, on Sinai, during the forty days that Moses had spent in communion with H’Shem, he had received the divinely inspired plans for the Mishkan. And, this would serve for their atonement. So, a year later, upon the completion of the building of the Mishkan, Moshe blessed B’nei Yisrael, “And Moses saw all the work, and behold, they had done it; as the L-RD had commanded, even so had they done it. And Moses blessed them” (Exodus 39:43, JPS).

Actual Faith

dvar for parashas Beshalach 5782

“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 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 within the framework of 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. Yet, the “proofs” of 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 own lives, surroundings, or greater environmental milieu. Instead, emunah (faith), specifically, 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, the handmaid 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.

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).

Expect Redemption

motzei Shabbos: parashas Shemot 5782

“Go, and gather the elders of Israel together, and say unto them: The L-RD, the G-d of your fathers, the G-d of Abraham, of Isaac, and of Jacob, hath appeared unto me, saying: I have surely remembered you, and seen that which is done to you in Egypt.” – Exodus 3:16, JPS 1917 Tanach

“It was a sign for Israel. When any redeemer would come with this sign, ‘I have surely thought of you,’ they would know that he was a true redeemer.” – Midrash Tanchuma Buber; sefaria.org

A prophecy given to Abraham, speaks of a time that his descendants, “shall be a stranger in a land that is not theirs, and shall serve them; and they shall afflict them four hundred years” (Genesis 15:13, JPS). Therefore, this was known well to the Children of Israel, who were enslaved, that towards the end of the allotment of time given in the prophecy, they should begin to expect a redeemer. Now, the time was at hand; so, when Moses returned to Egypt from Midian, he first approached the elders, along with Aaron, who accompanied him: “And Moses and Aaron went and gathered together all the elders of the children of Israel” (Exodus 4:29, JPS).

At this pivotal moment in the lives of the Children of Israel, when they heard the words that H’Shem had given to Moses, and saw the signs given him to validate that indeed he was the one who H’Shem sent, they responded in a manner that expressed their hope, trust, and faith in H’Shem, who sent the redeemer: “And the people believed; and when they heard that the L-RD had remembered the children of Israel, and that He had seen their affliction, then they bowed their heads and worshipped” (Exodus 4:31, JPS).

As we look ahead, along the trajectory that this world is heading, the days will approach whereof the light will be diminished by darkness; then, we should lift up our heads and look towards the Final Redemption. Our expectations will increase in direct proportion to our understanding that we can only place our trust in H’Shem. “And it is a time of trouble unto Jacob” (Jeremiah 30:7, JPS). The birthpangs of Moshiach (Messiah), the travails that will be brought upon the world, will precede the Final Redemption (Sanhedrin 97a).

Birth of Moses

parashas Shemot 5782

“And there went a man of the house of Levi, and took to wife a daughter of Levi. And the woman conceived, and bore a son; and when she saw him that he was a goodly child, she hid him three months.” – Exodus 2:1-2, JPS 1917 Tanach

Towards the end of Joseph’s life, he explained to his brothers, that G-d would surely visit his people – pekod pekodti – a redeemer shall come. This was the assurance given to his brothers, so that their descendants who would meet with challenging times, culminating in their enslavement in Egypt, would have hope for their redemption down the road. After 136 years of slavery, a redeemer was born, who was named Moses. Torah describes him as טוב – a “goodly” child. Commentary explains that, “When he was born the whole house became filled with light” (Rashi on Genesis 2:2, Sotah 12a; sefaria.org).

Additionally, “the meaning of this goodliness is that she saw in him some unique quality which, in her opinion, foreshadowed that a miracle would happen to him and he would be saved” (Nachmanides, sefaria.org). Therefore, she took it upon herself to seek a way to save him; and, after three months she placed him in an ark (תבת) that was “made of reeds, and “daubed it with slime and with pitch; and she put the child therein” (Exodus 2:3), and she laid the ark near the reeds, by the bank of the River Nile. Thus, the prophecy was set in motion, as conveyed by the sages, “that Miriam prophesied, ‘Mother is destined to bear a son who will deliver Israel’” (Nachmanides, sefaria.org).

All of this was required, because of the decree that had gone out from Pharoah’s court, “And Pharaoh charged all his people, saying: ‘Every son that is born ye shall cast into the river, and every daughter ye shall save alive” (Exodus 1:22). Yet, that day, Pharaoh’s daughter, who was named Batya, was by the river, and saw the child. She brought the child into the court, to raise as her son. Thus, was the redeemer’s life preserved in the very place that the command had been issued against his life. Moreover, Moshe’s sister, Miriam was watching nearby the river to see what would happen; Pharaoh’s daughter, Batya told her to fetch a Hebrew woman to nurse the child; so, of course, Miriam brought the child’s mother to Batya, to nurse him for two years. So, Moshe grew up cognizant of his Hebrew heritage, because of the instruction given to him by his natural birth mother.

The Sheltering Presence

dvar for Sukkot 5782

“Speak unto the children of Israel, saying: On the fifteenth day of this seventh month is the feast of tabernacles for seven days unto the L-RD.” – Leviticus 23:34, JPS 1917 Tanach

We are commanded to dwell in sukkoth (booths) for a seven-day period, as a commemoration of our dwelling in sukkoth –temporary structures –while wandering in the desert for forty years. During this time spent travelling from one place to another, the Children of Israel were protected by the Clouds of Glory that sheltered them from the heat of the day; the Pillar of Fire at night provided illumination for B’nei Yisrael, as well as warmth.

The sukkoth [booths] that we build at this time of year are meant to remind us of the temporary structures in the wilderness wherein our ancestors dwelt. According to some commentators, these structures built between Yom Kippur and Sukkot, wherein we either dwell in, or, at least, have meals within, symbolize the Clouds of Glory that served as a shelter from the elements. Thus, it is the schach – the thatched roof – in particular, that reminds us, that in actuality, it was G-d’s presence, manifested as the Clouds of Glory that protected us, above and beyond what these structures could provide.

When we dwell in sukkot for seven days, we are demonstrating our trust in H’Shem. These fragile dwellings serve not only to remind us of our past journeys in the desert; rather, also, as a personal reminder to seek G-d as our refuge. When we are troubled by the nisyanos (challenges) of Olam HaZeh (This World), we may find relief in H’Shem’s offer of protection for those who seek Him.

“For He concealeth me in His pavilion [sukkah] in the day of evil; He hideth me in the covert of His tent; He lifteth me upon a rock.” – Psalm 27:5, JPS 1917 Tanach

Moving On

parashas Beha’alotecha 5781

“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 the Children of Israel move out in the formation that was previously established for them.

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). By day also He led them by a cloud, and all the night with a light of fire (Psalm 78:14).

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, as well as a refuge from the tumults of life. Appropos of the times, the day speaks of the necessity to turn towards the Creator, whose words are better than silver and gold (Psalms 19:1-5, Proverbs 8:19).