Moses – Page 2 – The Tree of Life

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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Pharaoh’s Recalcitrance, G-d’s Glory

motzei Shabbos dvar: parashas Va’eira 5784

“For this cause have I made thee to stand [endure], to show thee My power, and that My name may be declared throughout all the earth.” – Exodus 9:16, JPS 1917 Tanach

“G-d’s name would be declared from generation to generation because of the signs which He performed.” – Ibn Ezra, sefaria.org

As the ruler of Egypt, the world’s leading superpower at that time, Pharaoh was not interested in receiving a higher authority than himself. H’Shem continually hardened Pharaoh’s heart, so that he could endure the plagues, and remain recalcitrant against G-d’s divine plan to free B’nei Yisrael from bondage; this may be understood as enabling Pharaoh to continue in his resistance.

The so-called gods, the Egyptian deities that his people worshipped, were approached from the perspective of gaining outcomes that would best suit Pharaoh’s own ambitions. There was no sense of obedience to these deities, in regard to a set of principles, or guidelines, thusly decreed from a sense of morality; there was only an attempt to appease the wrath of the deities when some natural occurrences were unfavorable to the population – an opportunistic strategy.

Yet, with H’Shem, there is both justice and mercy, above and beyond the understanding of mankind, in regard to His commandments; therefore, He responded with justice upon Egypt, carried out in the form of ten plagues; and, mercy towards the Children of Israel, who cried out to him in their suffering. Elsewhere it is written, “I will be gracious (חנן) to whom I will be gracious, and I will show mercy (רחם) on whom I will show mercy” (Exodus 33:19).

Because of Pharaoh’s unrepentant heart, H’Shem could not show mercy towards him; moreover, later, by hardening Pharaoh’s heart, he strengthened Pharaoh’s position. Rashi explains that the first five times, Torah mentions that “Pharaoh’s heart was hardened,” thus implying an act of self-volition.

Only, for the sake of bringing about the fulfillment of the plagues decreed upon Egypt, did Hashem permit Pharaoh to remain resistant. He was essentially bringing Pharaoh’s unrepentance to fruition for the sake of G-d’s glory, as He was able to demonstrate His sovereignty through the plagues.

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.

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.

erev Pesach 5783

While in bondage in Mitzraim (Egypt), the B’nei Yisrael had sunk to the 49th level of impurity, having neglected to distance themselves from the surrounding environment of idolatry (Pesachim 116a). The Midrash records that when about to cross through the Sea of Reeds, the angels questioned their merit, saying both these and those, i.e., the Children of Israel and the Egyptians, were both idol worshippers. Why should these be spared, and the others not? Yet, H’Shem honored the covenant that he made with Abraham, Isaac, and Jacob, in order to bring His newly acquired nation out of bondage, and into covenant relationship with Him through the Torah.

H’Shem brought us out of Egypt to Mount Sinai, where He gave us the Torah. He had said to Moses, “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). The revelation of Mount Sinai was the pinnacle of the redemption. “The tablets were the work of G-d, and the writing was the writing of G-d, graven upon the tablets” (Exodus 32:16, JPS). The Hebrew word for engrave is charut. The Sages note that the word cherut, meaning “freedom” is from the same shoresh (root word). This implies that our true freedom is derived through Torah.

B’nei Yisrael, in a manner of speaking, was also enslaved to sin in Egypt, having assimilated to the immorality of Egypt at that time. Although freed from actual physical bondage, they were still slaves to sin; yet, through the Torah, we may seek freedom from bondage to the yetzer harah (the evil inclination). We may break through the limitations of our own personal Mitzraim (Egypt; from “nitzavim,” limitations), and, figuratively speaking, pass through the Yam Suf (Dividing of the Sea), into the freedom that entails a responsibility to follow our yetzer tov (good inclination).

The Faith of Yisro

Yisro, Moshe’s father-in-law “heard of all that G-d had done for Moses, and for Israel his people” (Exodus 18:1, JPS). He journeyed from Midian to the encampment at Sinai, and brought with him Zipporah, the wife of Moses, and Gershon and Eliezer, the two sons of Moses. He proclaimed, “Now I know that the L-RD is greater than all gods” (Exodus 18:11, JPS). He implied, that in the same manner that the Egyptians conspired against the Children of Israel, so was Pharaoh and his army destroyed; i.e., measure for measure, by means of water.

Yisro, former minister to Midian, had worshipped many gods; and, according to Tanchuma, he had renounced idolatry many years ago. Yet, it was not until he heard of H’Shem’s plagues against Egypt – each one symbolizing H’Shem’s superiority over an Egyptian god – and the splitting of the Sea of Reeds, that he recognized H’ Shem as “greater than all gods.”

Up until then, his belief was predicated upon rational inquiry; he had his doubts about the efficacy of the many deities that he used to worship. Yet, when he heard of H’Shem’s greatness being demonstrated in a tangible way through the plagues, and the splitting the sea, his belief was upgraded to the level of knowledge, because of H’Shem’s miraculous intervention for the sake of Israel’s Redemption.

In other words, “seeing is believing;” although, it was enough for Yisro to “hear” “of all that G-d had done,” for his belief to become manifest. So strong was his belief in H’Shem, that he chose to align himself with truth. Only H’Shem is the One true G-d. All other so-called deities are no-things. Yisro’s fidelity shifted from potential to actual, when he travelled out to the encampment at Mount Sinai.

There, he presented offerings to H’Shem, and ate bread with Moses, Aaron, and the elders (Exodus 18:12). This ratified a covenant (agreement) between Yisro and G-d that effected a formal conversion, whereby he sought refuge under the wings of the G-d of Israel (see also Ruth 2:12).

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.