Torah – Page 6 – The Tree of Life

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).

motzei Shabbos: Yisro 5784

It is the commandments, themselves, engraved on the tablets, that give us a greater freedom, than freedom from the bondage of slavery in Egypt, procured through the demonstration of HaShem’s sovereignty over His Creation, when He intervened within the parameters of nature, in order to bring the plagues upon Egypt.

As long as we are slaves to our yetzer hara, our evil inclination, that attempts to lead us astray from the path of righteousness, we are in bondage to our lesser selves, replete with all of our insecurities, negative character traits, and moral taint. Yet, it is through our obedience to the laws of Torah, the commandments given at Sinai, that can free us from the persistent efforts of the yetzer hara to throw us off track.

The Hebrew word, cherut, meaning “engrave,” used in the Torah passage where the Ten Commandments are engraved on the two stone tablets bears out this teaching. A change in the vowelization of the word cherut, changes the meaning to “free.”

May the words of the Torah continue to bring us the understanding that we need to lead productive lives that will benefit others, as well as our own soul, so that we can walk on the path of righteousness toward more prolific freedom in our lives.

Moreover, in like manner that G-d intervened, in order to free Bnei Yisrael from slavery, may He also intervene in our own lives, to give us the spiritual strength to conquer the negativity in our lives, that keeps us from fulfilling our potential, under G-d’s directive.

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.

reflection: Lightening the Burden

brief reflection on 2nd aliyah of parasha Yisro 5784

Moses sat as magistrate (judge) over the people, while the people stood before him, with their inquiries of G-d. Moshe’s father-in-law, Yisro, gave him advice, saying that rather than wear himself out, and the people, he should delegate his ruling capacities to others, while only ruling himself on the more important cases.

Our burdens, cares, and worries should not be kept to ourselves. At the very least, through journaling, in a private journal, the act of writing down our concerns in life, will help to lift the weight off of our shoulders, as they are transferred to paper by pen or pencil, or onto a digital medium, typing out words formed by pixels.

As individuals, we can also reflect later upon what we have written, so that we can learn from our experience. Our nisyanos (sorrows) can become transformative, so that we may find joy later down the road. Yet, if we persist in our ways, we have no recourse toward self-improvement.

Moreover, through words, the expression of our inner thoughts become clearer, than before we spoke or wrote down what we want to convey, about our concerns. Our lives become better in terms of the quality of our lived experience. This is true as well, for the lives of others, because our newfound lightness of spirit and renewal of heart and mind will have a positive influence on others.

It is important to keep in mind, that we should first and foremost cast our burdens upon HaShem, so that He may lighten the load for us. Yet, it does help to be self-reflexive by writing out our thoughts first, and contemplating our ways and challenges in life.

Then, once we are clear on the perspective, from outside of our problems, rather than caught up in their sway, we can better formulate the words to describe the issues we are facing, and make a clear plea to G-d, or share with others. For the bold, even blogging our personal realizations may serve to help others, to learn from our own experience.

shiur: parasha Beshalach 5784

motzei Shabbos shiur: parasha Beshalach 5784 – 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 provided a test of their emunah in G-d, to prove if they trusted 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). Regardless, 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). 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” (Sforno, sefaria.org). If so, this would determine their receptivity to the commandments that would be given 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 may remind ourselves of this teaching, by taking 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. It is acquiescence to the authority of the Giver of the commandments that is crucial.

“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

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

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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.