god – Page 4 – The Tree of Life

Redemption Price

motzei Shabbos: parasha Mishpatim (Exodus 21:1 – 24:18) 5784

“And a redeemer will come to Zion, and unto them that turn from transgression in Jacob, saith the L-RD.” – Isaiah 59:20, JPS 1917 Tanach

“If thou buy a Hebrew servant, six years he shall serve; and in the seventh he shall go out free for nothing” (Exodus 21:2). A remez (hint) to the Final Redemption, can be found in the commandment in regard to a Hebrew servant who serves another Hebrew. He is redeemed from bondage at the end of six years; a Hebrew who was a slave in Egypt is not meant to be a perpetual slave again. At the completion of six thousand years of history, the Geulah (Redemption) occurs, the restoration of Israel, and establishment of HaShem’s Kingdom .

Additionally, another commandment obligates a fellow Hebrew to redeem a brother who had been sold as a servant to a gentile. In this case, he is redeemed by a relative, through a redemption price, given to the gentile. “Any that is nigh of kin unto him of his family may redeem him” (Leviticus 25:49, JPS). The relative who redeems his brother is called the goel.

The Hebrew word goel may also be understood as a reference to Moshiach (Messiah). He is like the goel who is obligated to redeem his Jewish brother from slavery. How much more so is he sent to redeem his brethren? As is written: “And a redeemer will come to Zion, and unto them that turn from transgression in Jacob, saith the L-RD” (uva l’tzion, Isaiah 59:20, JPS).

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

buy me a cup of coffee

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 Va’era 5784

“And Moshe spoke so unto the Bnei Yisroel; but they did not listen unto Moshe because of their kotzer ruach (shortness of spirit, broken spirit), and for avodah kesheh (cruel bondage).” – Exodus 6:9

Moshe and Aaron approached Pharaoh, concerning the people’s welfare; however, Pharaoh only increased their workload. When Moshe appealed to H’Shem, saying, “why is it that Thou hast sent me?” (Exodus 5:22, JPS), he was disillusioned, because the Children of Israel were now suffering even more, and the redemption seemed further away.

Yet, H’Shem responded that Moshe would see the redemption, which would be “with an outstretched arm, and with great judgments” (Exodus 6:6, JPS). Yet, when he took this message back to the people, they were not able to hear the impending redemption as a reality, because they were despondent.

The people’s spirit was broken, as if they were without hope. This is exactly when HaShem chose to act on their behalf, for the sake of their freedom; and, He commanded Moshe to return to Pharaoh, “that he let the children of Israel go out of his land” (Exodus 6:11, JPS). Even though the people seemed to not be on board with this divine program, that was about to be enacted on their behalf, thus began the intervention of G-d, on behalf of His people, to bring them out of bondage, in order to serve Him at Sinai.

Shabbat shalom.

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.

Free Will

Freedom and Responsibility:

Mankind was given free will, as denoted by the two inclinations, inferred, according to the sages, by the doubling of the Hebrew letter “yud,” in the word yetzer, when used to describe the creation of man (Genesis 2:7). Notably, the word, yetzer, when used to describe the creation of animals, only uses one “yud,” because animals only have one inclination, i.e., their “instinctual drive.” (Genesis 2:19). Yet, mankind has both a good inclination and an evil inclination.

Additionally, there are consequences for the choices we make in life: “I have set before thee life and death, the blessing and the curse; therefore choose life, that thou mayest live” (Deuteronomy 30:19, JPS). If we follow our good inclination, by focusing on H’Shem, and performing the mitzvot, we will receive blessings in our lives. Conversely, if we permit our evil inclination to get the better of us, the consequences are described as curses.

We need to establish our proper conduct in this world. We are commanded “to love the L-RD thy G-d, to walk in His ways, and to keep His commandments” (Deuteronomy 30:16, JPS). This includes making rational decisions for ourselves in accordance with G-d’s will. We also need to accept responsibility for the choices we make; if we err, there will be negative consequences.

Doing good starts with awareness of the struggle between the yetzer tov (good inclination) and the yetzer hara (evil inclination). H’Shem encourages to choose the good by way of His promptings. We may do so by attempting to reign over the emotions and desires of our heart, that could otherwise lead us astray. Our rational mind needs to be set above this struggle, in order to make the right decision in any given moment. Sifting through our subjective experience, we need to sort out right from wrong. We need G-d’s directive in order to do so.

Implications of a Guilty Conscience

weekly Torah reading: parasha Mikeitz 5784

When the brothers arrived in Egypt, Joseph was in charge of selling grain to all the peoples who looked to Egypt for food. “And Joseph’s brethren came, and bowed down to him with their faces to the earth” (Genesis 42:6, JPS). Thus the dream he had as a youth was only partially fulfilled, so far; because Benjamin was not with them, yet, in the dream all of his brothers bowed down to him. Although the brothers did not recognize Joseph, he recognized them. They saw an Egyptian prince standing in front of them; Joseph saw his long-lost brothers. Yet, he spoke to them harshly, insinuating that they were spies; he did this to make a way for Benjamin to be brought down to Egypt.

They said that they were part of a family with twelve sons, “and, behold, the youngest is this day with our father, and one is not” (Genesis 42:13, JPS).Joseph declared that if they brought the youngest down to Egypt, that would prove that they were not spies. He put them all in prison for three days; then, he kept Simeon in prison as surety for their return.

The brother’s response to this turn of events was such that they realized that the guilt they incurred because of their prior treatment of Joseph twenty years ago was being requited by a divine judgment against themselves. “And they said one to another: ‘We are verily guilty concerning our brother, in that we saw the distress of his soul, when he besought us, and we would not hear; therefore is this distress come upon us’” (Genesis 42:21, JPS). The brothers carried a guilty conscience all of those years; yet, not until the tides were turned did they begin to openly admit this to themselves.

We would be wise to learn from this example. According to the Zohar, the sins that people neglect to acknowledge will accrue over time, until some evil overtakes the person. The Zohar explains that subconsciously the sins that go disregarded by a person, i.e., sins that are not repented of, remain buried in the self, eliciting an unexplained fear.

The Zohar further explains, the source of the fear is the prescient sense of judgment that exists, unrealized, below the surface of consciousness. Perhaps, this is the underlying cause for so many people turning away from reflection upon themselves. Instead, we distract ourselves with endless preoccupations, trying to avoid the inevitable. Rather we should turn to H’Shem, through an examination of conscience, as Joseph’s brothers did, when they attributed their misfortune to their own misdeeds.