Tag: parashas

Dual Realities

parashas Mishpatim 5782

“And these are the judgments that you shall set before them.” – Exodus 21:1

“v’eilah mishpatim – and these are the judgments”

The parashas begins, “and these are the judgments.” In Hebrew, the letter vov, meaning “and,” bears significance here. For the implication can be drawn, that there is a connection being emphasized, between this parashas and the previous one. Immediately following the revelation at Sinai, whereof H’Shem “descended,” amidst the thunder and lightning, in an impressive display of His greatness, the Torah begins to list the mishpatim, a set of commandments that seem pale, mundane, and this-worldly in comparison. A simple question may be asked, in and of itself, what does this juxtaposition of opposites portray in its contrast of a heightened experience at Sinai, to the relatively dry giving forth of commandments having to do with everyday life?

All areas of life are intertwined, as characterized within the framework of Torah. G-d’s divine plan for mankind has as much to do with His appearance on Sinai, amidst the thunder and lightning, as the everyday guidelines given to us in order to regulate our conduct. Although many would conceive of religion, as somehow separate from the mundane affairs of life, this can not be the case. Also, in regard to what is considered as the spiritual realm, wherein, through prayer or hisbodedus (meditation), we may reach great heights of sublime experience that seem “out of the ordinary,” these experiences must not take precedent over our attempts to live a righteous life, in all manner of details.

Yet, perhaps, it is all too common to focus on the spiritual component, to the exclusion of leading a life based upon G-d’s commandments. Thus, a compartmentalization of spiritual experiences may occur, while conducting oneself in a manner akin to secular standards. Rather, the sublime ways that we connect to G-d should sharpen our acuity to bring down this awareness into every aspect of our lives, encompassing all areas that might otherwise be overlooked, disregarded, or not held up to the light of reason, within the perspective given to us by all of kitvei kodesh (holy scripture).

Yisro’s Belief

parashas Yisro 5782

H’Shem had made a complete mockery of Egypt. This was demonstrated in its entirety by the culmination of the judgment upon Egypt: “Pharaoh’s chariots and his host hath He cast into the sea” (Exodus 15:4, JPS 1917 Tanach). Measure for measure, H’Shem enacted judgment upon Egypt. Turning the Nile River into blood, reminded Pharaoh of his guilt, concerning his decree against male infants, that they be drowned in the Nile. The perishing of Pharaoh and his army at the Sea of Reeds was an expression of H’Shem’s judgment against Pharaoh.

Yisro, Moshe’s father-in-law, an ex-priest of Midian, “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 also 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 continued, by implying 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 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, when Pharaoh was defeated, 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, in this case, it was enough for Yisro to “hear” “of all that G-d had done,” for his belief to become manifest.

Hidden Presence

parashas insights: Yisro 5782

“Search for the L-rd and His might, continually seek His countenance.”

– Psalm 105:4

G-d’s presence in this world (olam hazeh) is hidden. Yet, He yearns that we seek for Him. Our seeking is more than a hide-and-seek game; to seek G-d also includes preparing ourselves for the encounter, when we find Him. For, His “supernal holiness” (Zohar 3, 297a) may only fill a vessel that has emptied itself in surrender to G-d’s will. Thus, through sanctification, our lives may be sanctified as a preparation for encountering G-d’s Presence.

How may our lives be sanctified? Traditionally, our lives are sanctified through observance of the commandments. “Blessed are You, L-rd, our G-d, King of the Universe, Who has sanctified us with His commandments…” Moreover, because the Torah and G-d are one, His light is revealed within the world through the observance of mitzvos (commandments). If divine light is brought into the world through our positive actions in this world, then we ourselves are a light unto the world (Isaiah 42:6). So, as we are sanctified through the observance of mitzvos, the world also receives the positive benefit of our observance.

In this week’s Torah reading, parashas Yisro, B’nei Yisrael assembles at the base of Mount Sinai. Moses is given a set of instructions, in order that the Children of Israel may prepare themselves: “And the L-RD said unto Moses: ‘Go unto the people, and sanctify them today and tomorrow” (Exodus 19:10, JPS 1917 Tanach). This is in preparation for the third day, when the L-RD will descend upon Mt. Sinai (Exodus 19:11). “O L-RD, bow Thy heavens, and come down; touch the mountains, that they may smoke” (Psalms 144:5, JPS).

How is it possible for H’Shem to descend on Sinai? Only inasmuch that the heavens were stretched like a bow, so that H’Shem could be simultaneously in Shomayim, and on the top of Mt. Sinai (Mechilta). Yet, this may also be explained through the metaphorical language of tzimtzum: that He descended on Sinai by way of the many levels of contractions, between heaven and earth, until His Presence, hidden within the cloud (Exodus 19:9), revealed itself to Moshe, while from the vantage point of the people, all that could be seen was the thunder, lightning, and smoke (Exodus 19:18, 20:15).

motzei Beshalach 5782

motzei Shabbos: parashas Beshalach 5782 – Sweet Waters

“And Moses led Israel onward from the Red Sea, and they went out into the wilderness of Shur; and they went three days in the wilderness and found no water.” –  Exodus 15:22, JPS

For three days after the miracle of the splitting of the sea that led to their deliverance, they were without water. This occurred as a test of their emunah (faith) in G-d, to prove whether or not they believed that He would provide for them, even though the situation appeared bleak. Yet, upon arriving at Marah, they complained, because the only water source was too bitter for them to drink. According to Rashi, instead of grumbling, they should have approached Moshe in a respectful manner, saying, “Entreat mercy for us that we may have water to drink” (Rashi on Exodus 15:25, sefaria.org). In any case, Moshe responded by crying out to H’Shem, Who showed him a tree, to cast into the water, in order to make the bitter waters sweet (Exodus 15:25).

“There He made for them a statute and an ordinance, and there he proved them” (Exodus 15:25, JPS). Sforno explains, that, the test was designed, “to find out if they would be willing to accept statutes, i.e., laws not given to our intelligence to understand, as well as social legislation” (sefaria). If so, this would determine whether or not, they would receive the commandments at Sinai.

Thus, to accept that despite all understanding, a tree that is thrown into bitter waters will somehow have the effect of purifying those waters, so that they are no longer bitter, rather, that they become sweet, was a “lithmus test” of sorts, that would indicate their level of acceptance of commandments, some that have no apparent rational basis, and others that could only be understood over time.

We would be well-reminded of this teaching, if we take this to heart, in regard to our own belief and practice, within the context of the yoke of heaven: the acceptance of the commandments as incumbent upon us to observe, in all diligence, ultimately, for our own benefit. Whether we understand the nature of those commandments on a rational basis or not.

“And He said: ‘If thou wilt diligently hearken to the voice of HaShem thy G-d, and wilt do that which is right in His eyes, and wilt give ear to His commandments, and keep all His statutes, I will put none of the diseases upon thee, which I have put upon the Egyptians; for I am the L-RD that healeth thee.’” – Exodus 15:26, JPS 1917 Tanach

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.

Pharaoh’s Myopia

parashas Beshalach 5782

Was Pharaoh deceived? Or did he deceive himself?

G-d led the Children of Israel in a roundabout way to the Sea of Reeds, so that they would not have to be confronted by the Philistines, when passing by their territory. Otherwise, they might have fled back to Egypt at the prospect of war. Having escaped the frying pan, they ostensibly entered into the fire. For H’Shem had a strategy in mind, in order to bring about the demise of Pharaoh, and his army who had pursued the Israelites into the wilderness.

In order to lay a trap for Pharaoh, H’Shem brought B’nei Yisrael to a gorge at the edge of the sea. As Pharaoh’s army closed in on them, the Children of Israel began to panic. Yet, Moshe said to them, “Do not fear, stand still, and see the salvation of the L-RD, which He will show to you today” (Exodus 14:13, Israeli Bible).

As for Pharaoh, he apparently thought that Israel was indeed trapped at the Sea of Reeds, as if one of his own gods, whose idol stood there as a towering giant near the gorge, was somehow powerful enough to bring Israel as prey into the hands of Pharaoh, so that he could retrieve what he and his people still considered to be “their slaves.” His perception, based on his trust in the deities that he worshipped, contributed to his deception. For there is only one Master of the Universe, Who has prominence over the affairs of mankind. Pharaoh’s shortsightedness prevented him from seeing the situation in any other way than what appealed to his sense of self, pride, and stubborness.

Additionally, Pharaoh had been shown the sovereignty of the Almighty’s hand, Who proved Himself to be more powerful than the Egyptian gods. Yet, he remained recalcitrant, unable to perceive reality through any other lens, other than his own narrative norm. He suffered greatly for this myopia, inasmuch that he himself was doomed to be drowned in the Sea of Reeds, along with his entire army. Why were the Egyptians as well, unable to see the truth that was set out before their very own eyes? Trying to explain away the plagues, and even the splitting of the sea, as “natural phenomena,” instead of the hand of G-d, they remained stuck in their myopic vision, unaware of the false nature of their gods, and the limited reality of their worldview.

“Go and see the works of G-d, awesome in His deeds toward mankind. He turned the sea into dry land, and they passed through the river on foot; we rejoiced in Him there.”

– Psalms 66:5-6, The Complete Jewish Tanach, chabad.org

Angelic Protection

shiur: parashas Beshalach 5782

“The pillar of cloud by day, and the pillar of fire by night, departed not from before the people.” – Exodus 13:22, JPS 1917 Tanach

Upon departing from their former lives as slaves in Egypt, B’nei Yisrael was provided with H’Shem’s presence in the form of “the pillar of cloud by day, and the pillar of fire by night.” Upon reaching the edge of the Sea of Reeds, “the angel of G-d, who went before the camp of Israel, removed and went behind them; and the pillar of cloud removed from before them, and stood behind them” (Exodus 14:19, JPS 1917 Tanach).

The Angel of G-d appears to be synonymous with the pillar of fire. One way to view this may be as the Angel of G-d actually standing between the Israelite camp and the camp of the Egyptian army. The pillar of cloud obscured the Israelite camp from the reach of the Egyptians. And, the Angel of G-d provided spiritual protection. Also, the Angel of G-d continued to accompany B’nei Yisrael on their journey through the desert:

“In all their affliction He was afflicted, and the angel of His presence saved them; in His love and in His pity He redeemed them; and, He bore them, and carried them all the days of old.”

– Isaiah 63:9, JPS 1917 Tanach

Inner Spark

parashas Bo 5782

“All the children of Israel had light in their dwellings.”

– Exodus 10:23, JPS 1917 Tanach

Three days of darkness fell upon Egypt, as the ninth plague was enacted. Yet, there was light in the dwellings of the Children of Israel, who lived apart from the Egyptians in the land of Goshen. This is in accord with the declaration made several times, in regard to the plagues, that the L-RD would differentiate between the Egyptians and Israel. Perhaps, this is the most striking example, whereof somehow B’nei Yisrael had light in Goshen; yet, the rest of Egypt experienced utter darkness for three days. How can this be explained?

The Targum infers that the light served the purpose of enabling the righteous to be occupied with good deeds within their dwellings (Targum Yonatan, Exodus 10:23, sefaria.org). Or HaChayim alludes to the origin of this light as having to do with the righteousness of the Children of Israel. By this allusion, he may have been referring to the notion of the pintele yid – the inner spark.

Despite a person’s best efforts, we often fail to even live up to our own standards of righteousness, let alone G-d’s standard; yet, there is flame within that may always call us to return to Him. This is the pintele yid, the inner essence, wherein the flickering flame of divinity, yearns to be kindled by acts of righteousness (mitzvoth).

“For the commandment is a lamp, and the teaching is light.”

– Proverbs 6:23, JPS 1917 Tanach

parashas Bo 5782

“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.

Yet, H’Shem reassured Moshe, that He would be present with Him, even in this darkest of abodes. At this point, Moses, accompanied by Aaron, delivered the warning for the eighth plague – the plague of locusts. The description of the plague was severe enough that “Pharaoh’s servants said unto him: ‘How long shall this man be a snare to us? let the men go, that they may serve the L-RD their G-d, knowest thou not yet that Egypt is destroyed?” (Exodus 10:7, JPS 1917 Tanach). It is the nature of evil, that when it lifts up its ugly head, it does so in insolent pride against G-d – for Pharaoh did not relent.

Search Within the Darkness

“And the L-RD said unto Moses: ‘Stretch out thy hand toward the heaven, that there may be darkness over the land of Egypt, even darkness which may be felt.’ And Moses stretched forth his hand toward the heaven; and there was a thick darkness in all the land of Egypt three days; they saw not one another, neither rose any from his place for three days; but all the children of Israel had light in their dwellings.”– Exodus 10:21-23, JPS 1917 Tanach

Or HaChayim explains that, according to certain rabbinic commentators, the darkness that originated in a heavenly place, may be likened to the description, found in psalms, “He made darkness His hiding-place, His pavilion round about Him; darkness of waters, thick clouds of the skies” (Psalms 18:12, JPS; Shemot Rabbah 14). This verse conveys the understanding, that, H’Shem, who is surrounded by atmospheric darkness, is hidden within those phenomena. This may explain why Moshe raised his hand to the sky, instead of his staff. “Inasmuch as the darkness was of a supernatural kind, Moses did not consider it appropriate to raise his staff against supernatural phenomena” (Ohr HaChayim on Exodus 10:23, sefaria.org).

Another view likens the darkness that encompassed Egypt for three days, to the darkness of purgatory (Or HaChayim on Exodus 10:23; sefaria.org). Or HaChayim comments that both views may be feasible, within the context of the plague’s duration. According to Rashi’s rendering, there were two sets of three-day periods of darkness, since each plague always lasted for a week. So, during the first three days, no person could see another; and, during the second three days, “no one could get up from where he was.” (The third day of darkness occurred at the encampment of the Egyptians, who had pursued B’nei Yisrael to the edge of the Sea of Reeds).

How might these considerations be understood, in a manner of rendering some significance to the comments, beyond their face value? If we consider that H’Shem, Who is surrounded by dark clouds, refers as well to our inability to draw close to Him, unless we enter a place of unknowing, wherein we cannot fully rely on our intellectual understanding of Him, we are gaining understanding of the nature of His essence, as well as our relationship to Him.