Tag: scripture

Camping with the Angels

motzei Shabbos: parashas Vayeitzei 5782

“And Jacob went on his way, and the angels of G-d met him. “And Jacob said when he saw them: ‘This is G-d’s camp.’ And he called the name of that place Mahanaim.” – Genesis  32:2-3, JPS

An impasse was reached in the life of Jacob after his encounter with Laban at Mitzpah. This might also be thought of as a brief moment of respite, between the danger that had passed, regarding the threat of Laban, and the impending encounter between Jacob and Esau. After making a covenant with Laban to guard against future infringements against either of their sense of autonomy (Genesis 31:52), Laban departs, returning to his place, after having pursued Jacob, who, himself is on his way back to his father Isaac, bringing along with him, his wives and children. The Torah records, immediately following his treaty with Laban, that angels of Elokim (G-d) met him; so, he ascribes the name mahanaim to that place.

Literally, mahanaim means two camps; commentators note that this implies that two camps of angels met with Jacob. The first camp of angels were those that had accompanied him along the way from Laban’s land, where he had lived for twenty years; the second camp of angels are said to be those who will now accompany him into Eretz Canaan. Another rendering may be made as follows: that in the plain sense, perhaps, the name mahanaim refers to the two camps that met immediately preceding the appearance of the angels. That is the camp of Jacob and his family, who had set out to return home; and, the camp of Laban and his men, who pursued Jacob when he learned that he fled.

Where they actually met, and made a covenant after the confrontation, is referred to as Mitzpah, meaning “watchtower.” This place is mentioned later in kitvei kodesh (holy scripture) and seems to have continued to be a type of boundary marker between two peoples, the Israelites and the Ammonites. Thus the presence of the angels may concern the peace that is hoped to ensue after narrowly averting a potential conflict. Either way, in a more general sense, another implication may be the reassurance from G-d, that he watches over us in times of trouble, as he watched over Jacob. “For He will give His angels charge over thee, to keep thee in all thy ways” (Psalm 91:11, JPS).

“This heap is witness between me and thee this day. Therefore was the name of it called Galeed; and Mizpah, for he said: ‘The L-RD watch between me and thee, when we are absent one from another.”

– Genesis 31:48-49, JPS 1917 Tanach

Immanent and Transcendent

parashas Vayeitzei (Genesis 28:10 – 32:3) 5782

Jacob journeys on foot to Haran, in order to take a wife from his own kindred. Along the way, he encounters the place (hamakom). He “spent the night there, for the sun had set” (Genesis 28:11). “And he dreamed, and behold, there was a ladder set up on the earth, and the top of it reached to heaven. And behold, the angels of G-d were ascending and descending on it” (Genesis 28:12). This ascent and descent of the angels upon the ladder in Jacob’s dream may be understood as being symbolic of prayer (Sforno).

Consider that this place (hamakom) is described as “the House of G-d,” and ”the gate of heaven” (Genesis 28:17). So, a parallel may be drawn between this place (hamakom) on earth, and “the place (hamakom),” used to describe where the L-RD resides in Shomayim (Heaven): “Blessed be the glory of the L-RD from His place (makom)” (Ezekiel 3:12, JPS 1917 Tanach).

Additionally, both the first and second temples were built on this very same spot. When Solomon built the first Temple, he gave a speech, stating, “I have surely built Thee a house of habitation, a place for thee to dwell in for ever” (1 Kings 8:13, JPS 1917 Tanach). Contrast these words, spoken by King Solomon when he inaugurated the first Temple, with his words, later in his speech: “But will G-d in very truth dwell on the earth? behold, heaven and the heaven of heavens cannot contain Thee; how much less this house that I have builded” (1 Kings 8:27, JPS).

This contrast points to the understanding found in the Talmud, that G-d may be both transcendent, in His place (hamakom) in Heaven, and immanent, for example, when His Presence, the Shechinah appeared at the Beis HaMikdash (Temple). “And it came to pass, when the priests were come out of the holy place, that the cloud filled the house of the L-RD, so that the priests could not stand to minister by reason of the cloud; for the glory [kavod] of the L-RD filled the house of the L-RD” (1 Kings 8:10-11, JPS).

The Talmud further notes that even though G-d resides in Shomayim (Heaven), He can still hear the whispered prayers of a penitent, standing near a column, during a prayer service at a synagogue. Perhaps, the column itself suggests a connection between heaven earth.

Nevertheless, for many people, G-d seems to be distant, far away from the mundane business and chatter of the world. This dilemma may be approached through finding the opportunity to speak to G-d, from the depths of the heart, preferably, during a quiet time set aside for this purpose. Although, even in the sanctuaries of prayer today, the service allows for an individual connection to G-d, when we resolve ourselves to tune out any distractions within or without.

The Foundation Stone

“And he lighted upon the place, and tarried there all night, because the sun was set; and he took one of the stones of the place, and put it under his head, and lay down in that place to sleep.”

– Genesis 28:11, JPS 1917 Tanach

The word lighted, “and he lighted upon the place,” in Hebrew is vayifgah, from the shoresh (root word), paga. According to chazal, the word implies prayer; hence, the origin of the evening prayer being attributed to Jacob. Therefore, this event in Jacob’s life was the precedent for prayer, the third prayer of the day, that marks the transition from day to night.

What significance does this particular prayer serve? Within the context of the evening shema, the prayer draws emphasis to G-d’s faithfulness to Israel; we remind ourselves of His faithfulness to us, because darkness signifies the exile; yet, He is with us, as He was in the past: “In all their affliction He was afflicted” (Isaiah 63:9).

The stones that Jacob placed around his head, twelve stones, are said in the midrash to have been taken from the mizbeach (altar) made by Abraham. The next morning, Jacob “took the stone that he had put under his head, and set it up for a pillar” (Genesis 28:18). In other words, of the twelve stones that he originally placed under his head he took the stone, one specific stone. Although, according to the midrash, symbolically, the twelve stones became one, representing the unity of the twelve tribes of Israel.

According to Pirkei de Rabbi Eliezer, this stone was given the name evehn shetiyah (the foundation stone), many generations later. This stone symbolizes the center of the world, from where all the earth was created. Jacob poured oil on this stone, so that it could be used as a mizbeach (altar), later, when he would return from his journey to Haran. This location is where the first and second Temples stood, many generations after Jacob. It is also where the third Temple will be built in Jerusalem.

As mentioned above, the maariv (evening) prayer, recited after nightfall, is a reminder of H’Shem’s faithfulness to us, during this Galus, i.e., the current exile. With our hope focused on the time of the Final Redemption, we may look forward to the time when K’lal Yisrael (All of Israel) will be united. “And He will set up an ensign for the nations, and will assemble the dispersed of Israel, and gather together the scattered of Judah” (Isaiah 11:12, JPS 1917 Tanach).

“‘Not by might, nor by power, but by My spirit, saith the L-RD of hosts. He shall bring forth the top stone with shoutings of Grace, grace upon it.’” – Zechariah 4:6-7

Gateway to Gan Eden

“And the life of Sarah was a hundred and seven and twenty years; these were the years of the life of Sarah.” – Genesis 23:1

Abraham purchases a burial plot for Sarah in the land of Canaan. This becomes the first piece of real estate that was purchased in the land that was promised to Abraham and his descendants. “Sarah died in Kiriatharba — the same is Hebron — in the land of Canaan” (Genesis 23:2). This purchase established a “foot in the door” of eternal promise for the descendants of Abraham.

“I will give to you, and to your seed after you the land where you are an outsider – the whole land of Canaan – for an everlasting possession, and I will be their G-d.” – Genesis 17:8

There is a midrash that refers to the Cave of Machpelah where both Sarah and Abraham were buried, as the gateway to the Garden of Eden. For the purposes of this essay, what may be inferred, is that those who were buried there, attained entrance into the Garden of Eden. This can be supported in regard to both Sarah and Abraham.

For Sarah, there is clue given that her soul continued to live, and where else, except for Gan Eden, where the righteous bask in the kavod (glory) of the L’RD? This clue is found in the first phrase of the parahshas, vayihyu chayei sarah, and this was the life of Sarah. The verb, vayihyu is spelled in an irregular manner, implying something that has a sense of permanence. R. Bachya explains, that this is a reference to the soul of Sarah, continuing to live on in Shamayim (Heaven).

As for Abraham, consider the following: “And Abraham expired, and died in a good old age, an old man, and full of years; and was gathered to his people” (Genesis 25:8). This phrase, “gathered to his people” (vayei’asef el amayv) is likened by Sforno to the bundle of life. The “bundle of life,” that he refers to is found in reference to a prayer expressing the intent of Abigail, David’s future wife, for the eternal well-being of David: “yet the soul of my lord shall be bound in the bundle of life with the L’RD thy G’d” (1 Samuel 25:29).

In the Merit of

“The L-RD, the G-d of heaven, who took me from my father’s house, and from the land of my nativity, and who spoke unto me, and who swore unto me, saying: Unto thy seed will I give this land; He will send His angel before thee, and thou shalt take a wife for my son from thence.” – Genesis 24:7, JPS 1917 Tanach

“Therefore, I know that He will send His angel to make Your way prosper, to fulfill His promise to me.” – Rashbam, sefaria.org

When the time arrived for Abraham to find a wife for his son, Isaac, Abraham sent his trusted servant Eliezar on the mission, back to the land where Abraham had lived. Abraham explained to Eliezer that H’Shem would “send his angel” before him on the journey. When Eliezer arrived, he prayed, “‘O L-RD, the G-d of my master Abraham, send me, I pray Thee, good speed this day, and show kindness unto my master Abraham” (Genesis 24:12, JPS 1917 Tanach). In this manner, he prayed in the merit of Abraham, as per the tradition even today, regarding the prayers of the chassidim, in the merit of their Rebbes.


What is fascinating to note, is that within this parashas, there is another mentioning of prayer in the merit of a righteous person. Preceding Eliezer’s return, “Isaac went out to meditate in the field at the eventide; and he lifted up his eyes, and saw, and, behold, there were camels coming” (Genesis 24:63, JPS 1917 Tanach). Tradition infers that the field where Isaac meditated, i.e., “prayed,” was the field of the cave of Machpelah, where Sarah was buried. Therefore, commentary speaks of him, praying in the merit of his mother (the matriarch of the Jewish people) for Eliezer’s mission to be successful.


“The angel of the L-RD encampeth round about them that fear Him, and delivereth them.”

– Psalm 34:8, JPS 1917 Tanach

Stewardship

drash for parashas Noach 5782

“All the springs of the great deep were split, and the windows of the heavens opened up.”

– Genesis 7:11, JPS 1917 Tanach

The judgment upon mankind was enacted through the natural forces of both the earth and the heavens. What can be gleaned from this occurrence, that destroyed mankind, except for the eight who were spared? Even the various species of plants and animals, fish and birds were only preserved through the efforts of Noach and his family. They may be said to exemplify what is meant by stewards of the earth. For the sake of mankind, all of the earth was created; so, stewardship cannot be separated from this truth. Is being environmental sanctioned by the Blueprint (Torah) of life? I believe so; yet, the underlying philosophy of radical environmentalism (deep ecology) borders on a type of “natural religion,” irrespective of Creation with a capital “C.”

Gan Eden Essentials

parashas Bereishis 5782

“The L-RD G-d took the man and placed him in the garden of Eden, to till it and tend it.”

– Genesis 2:15, JPS 1985 Tanach

Adam was given the responsibility to avdah (work) and shomer (guard) the garden of Eden. Yet, not until after Adam and Chava were expelled from Gan Eden, was he commanded to till the earth outside of the garden. The question may be asked, what was the essential difference between his responsibilities in regard to Gan Eden, and what comprised his role, once expelled?

A union with G-d (yichud, in Hebrew) constituted the existential nature of life in Gan Eden. Yet, that perfect relationship of oneness with G-d was broken by disobedience, having partaken from the Tree of Knowledge of Good and Evil. When both Adam and Chava had partaken of the fruit of the Tree of Knowledge, they became self-aware, because the unity with G-d was interrupted.

As a result, existentially outside of Paradise, even before being officially expelled, their existence was disrupted by their own sin. In other words, they no longer were within the domain of perfect correspondence with the various components of Gan Eden. Sin, shame, and rebellion had entered into the picture, thereby disrupting peace and contentment.

Thus, within the garden, prior to the aveirah (sin), a G-d centered focus permeated every act, in regard to their endeavors. As explained elsewhere, that avdah refers to perfection of the soul, as per man being described as a nefesh chaya (literally, living soul; Ibn Ezra). Thereby, the refining of one’s personality is tantamount to the service that is concomitant with gan eden, when doing so under the guidance of H’Shem.

Yet, having been expelled, their lives subsequently encompassed, a self focused reality, wherein one attempts to improve himself, according to his own design, irrespective of the original blueprint. Having already given in to temptation, and partaken of the forbidden fruit, mankind was now subject to the challenges of dealing with his own unruly nature that had been unleashed.

The only way back to the garden is through acknowledgment of our own misguided attempts to continue on the path of independence from G-d; then to realize over time that these attempts are vain, and return to the original blueprint for our lives. This blueprint is known as the Torah, meaning “instruction.” All of kitvei kodesh (holy scripture) is of benefit for this endeavor, as well as listening to our conscience; for, G-d has given us an inner guidance system, with a homing beacon, called the soul.

In the Beginning

dvar for parashas Bereishis 5782

וְהָאָ֗רֶץ הָיְתָ֥ה תֹ֙הוּ֙ וָבֹ֔הוּ וְחֹ֖שֶׁךְ עַל־פְּנֵ֣י תְה֑וֹם וְר֣וּחַ אֱלֹהִ֔ים מְרַחֶ֖פֶת עַל־פְּנֵ֥י הַמָּֽיִם׃

“Now the earth was unformed and void, and darkness was upon the face of the deep; and the spirit of G-d hovered over the face of the waters.” – Genesis 1:2, JPS 1917 Tanach

“The throne of Divine Glory was standing in space, hovering over the face of the waters by the breath of the mouth of the Holy One, blessed be He, and by His command, even as a dove hovers over its nest.” – Rashi, sefaria.org

In the beginning of Creation, “when G-d began to create heaven and earth” (Genesis 1:1, JPS 1985 Tanach), the earth was tohu vavohu (formless and empty). As summarized by R’Bachya, “At the beginning G’d created a minute amount of matter out of absolute nothingness. This contained within itself the potential and energy to expand into what we call “heaven and earth” (R’ Bachya on Genesis 1:2, sefaria.org). Doesn’t this sound familiar?

Prior to the 1950’s, science adhered to the Aristotelian belief that the Universe always existed. Yet, when the discovery was made that the universe was expanding, science proffered that there was a distinct beginning, ex nihilo – something out of nothing. In other words, it only took several thousand years for science to “catch up” with the creation account in Torah, as R’Bachya so deftly explains. Incidentally, R’Bachya lived between 1255 and 1340 C.E.

A similar account is found in the Zohar:

“With the beginning of the manifestation of the King’s will, that is, when the King desired to emanate and create the world, a hard spark made an engraving upon the supernal light. This hard spark [matter], which emanated from the most concealed of all concealed things from the secret of the Endlessness Light took a shapeless form. The spark was then inserted into the center of a circle [from here, it expanded outward]” (Zohar 15a, sefaria.org). That spark is called reishis (first).

Rashi comments upon the Ruach haElokim (the Spirit of G-d), that hovered over the surface of the waters upon the earth, that this phenomenon was akin to “a dove hovering over its nest.” The primordial material, according to R’Bachya is called tohu, while the first formations of that material into something distinct is referred to as vohu. Yet, essentially, “the earth had been in a chaotic state,” and the Ruach haElokim hovered over the mayim (waters) that may have represented the so called primordial soup from where all life began. Thus, it is clear that a divine force was at work, in conjunction with the elements of the universe that would become all life on earth.

Gentile Flock

shiur for Sukkot 5782

“On the fifteenth day of the seventh month ye shall have a holy convocation: ye shall do no manner of servile work, and ye shall keep a feast unto the L-RD seven days.”

– Numbers 29:12, JPS 1917 Tanach

The festival of Sukkot, as prescribed in Torah, included offerings for the nations for their protection from affliction. There were a total of seventy bulls offered over a period of seven days. This specifically designated amount of offerings corresponds to the primary nations of the world as mentioned in the Torah (Genesis chapter 10). “These seventy bulls, to what do they correspond? They correspond to the seventy nations” (Sukkah 55b; sefaria.org).

In the future, all of the nations will be required to worship in Jerusalem (it is likely to presume that they will send delegates). This is a sign of the Messianic Era, when the Messiah will reign from Jerusalem. “And it shall come to pass, that every one that is left of all the nations that came against Jerusalem shall go up from year to year to worship the King, the L-RD of hosts, and to keep the feast of tabernacles [Sukkot]” (Zechariah 14:16, JPS).

“And many peoples shall go and say: ‘Come ye, and let us go up to the mountain of the L-RD, to the house of the G-d of Jacob; and He will teach us of His ways, and we will walk in His paths.’ For out of Zion shall go forth the law, and the word of the L-RD from Jerusalem.”

– Isaiah 2:3, JPS 1917 Tanach

Bikurim (First Fruits)

parashas Ki Savo 5781

drash for parashas Ki Savo 5781

Ki Tavo begins with the commandment of bikurim (first fruits). This commandment was to be performed after B’nei Yisrael entered Eretz Canaan, after taking possession of their inheritance, and living in the Land of Israel. This means that it was only incumbent upon them to observe the mitzvah of bikurim, after they were well established in the land. It was to serve as a reminder of their heritage. The declaration that is made at the time, encapsulates our history, beginning with Jacob, who went to Egypt with his entire family, during the famine, when Joseph provided for them. And, how we became slaves in Egypt; yet, H’Shem redeemed us, and we became His people, bound by covenant to the Torah.

This declaration, made after bringing a basket of the first fruits of one’s harvest to the Kohein, concerns our history, how we began as a small people, and became populous. And, after our redemption from slavery, were brought into “a land that flows with milk and honey” (Deuteronomy 26:9). Therefore, bikurim is an expression of gratitude to H’Shem, as well as a tribute to His powerful redemptive act of bringing us out of Egypt, and a reminder of our past bondage. Our humble origins as a people, had to do with the sobering recollection that we were once enslaved in a foreign land. And, the import of this declaration brings to light all of the provisions bestowed upon us since that time.

The bikurim (first fruits) were brought to Yerushalayim, between Shavuot and Sukkot, the harvest season. The seven species from which they were selected were wheat, barley, figs, pomegranates, olives, grapes, and dates. Today, these grains and fruits serve to remind us of our connection to the Land of Israel. We may enjoy these foods, especially at certain times, according to tradition, in the same spirit that B’nei Yisrael was called upon to rejoice in Yerushalayim, when they brought the bikurim.