Tag: weekly portion

Seek the Future

motzei Shabbos: parasha Va’etchanan 5783

וְאֶתְכֶם לָקַח יְהֹוָה וַיּוֹצִא אֶתְכֶם מִכּוּר
“You hath H’Shem taken and brought forth out of the iron furnace.”

– Deuteronomy 4:20, JPS 1917 Tanach


Rashi explains, “a כור is a vessel in which one refines gold” (sefaria.org). Moshe’s choice of words, attempts to impress upon the new generation, that the nisyanos (challenges) in Egypt, were meant to serve as a means to refine the people. Consider that when gold is placed in “a refiner’s fire,” the impurities are drawn out; what remains is pure. The soul is also refined, through the challenges of life, in order to be free from taint.

Joseph, serves as an example, who went ahead of the children of Israel into Egypt, endured many challenges, “until the time that His word came to pass; the word of the L-rd had tested him” (Psalms 105:19). His character was refined in the refiner’s fire, in preparation for his role as a leader in Egypt, only second to Pharoah. In this manner, he was tested, until his prophetic dreams were fulfilled by H’Shem, through the circumstances of his life.

Moshe continues, “H’Shem shall scatter you among the peoples, and ye shall be left few in number among the nations, whither H’Shem shall lead you away” (Deuteronomy 4:27). “From thence ye will seek the L-RD thy G-d; and thou shalt find Him, if thou search after Him with all thy heart and with all thy soul” (Deuteronomy 4:29). When does this return to H’Shem occur? The following verse answers this question:

בַּצַּר לְךָ וּמְצָאוּךָ כֹּל הַדְּבָרִים הָאֵלֶּה בְּאַֽחֲרִית הַיָּמִים וְשַׁבְתָּ עַד־יְהֹוָה אֱלֹהֶיךָ וְשָֽׁמַעְתָּ בְּקֹלֽוֹ׃

In thy distress, when all these things are come upon thee in the end of days, thou wilt return to H’Shem thy G-d, and hearken unto His voice; for the L-RD thy G-d is a merciful G-d; He will not fail thee.”

– Deuteronomy 4:30-31

“G-d ventured to go and take Him a nation from the midst of another nation, by trials, by signs, and by wonders” (Deuteronomy 4:34). So too, will he lead us out of exile. As the sages note, the time that will precede the Final Redemption, at the end of days, will mirror the plagues that preceded the first redemption, when B’nei Yisrael was led out of Egypt. As we approach the building of the third temple, during a time of great nisyanos (challenges) for all the world (Daniel 12:2), we shall endure, despite the ever-increasing challenges.





Lech Lecha 5781

Abraham was the first monotheist. According to the midrash, he arrived at the realisation of G-d’s oneness after a thorough intellectual inquiry. In considering the sun that rules during the day, and the moon at night, he realised neither ruled completely; hence, they must have a Creator who created them. Through this reflection, he raised himself up above the idolatrous beliefs of his countrymen. His newfound belief could only be nurtured, by removing himself from his environmental milieu, so that he would not continue to be influenced by idolatry. So that when G-d called him to lech lecha (literally, go forth to yourself), he was ready to go.

Yet, not until he departed with Sarah, Lot (his nephew), and his entourage of souls (converts) that they had acquired, did H’Shem appear to him in Shechem. The question is asked, why did H’Shem first speak (vayomer) to Abraham, when he was first called (Genesis 12:1), then appeared (vayeira) and spoke to Abraham in Shechem (Genesis 12:7)? Why is there a differentiation noted in these passages? A direct answer is not given. Yet, accompanying the vision, Abraham was granted greater insight into the nature of H’Shem. For this reason, out of gratitude towards H’Shem, Abraham built the mizbeach (altar) there (Zohar; Sheini Luchot HaBerit). I would add that there is a progressive revelation given to Abraham, beginning with his intellectual realisation. Next, he is called directly by H’Shem, then, after he takes that first step on the journey “to a land that I will show you,” H’Shem appears to him.

Abraham’s initial call, “Get thee out of thy country, and from thy kindred, and thy father’s house” (Genesis 12:1), compelled him to separate from his familiar environs. He became known as an “ivri,” mraning, “other side,” because he was from the other side of the Euphrates River. In terms of his belief, he was on one side of the moral sphere, and the world was on the other side. Incidentally, the transliteration of the word, ivri is Hebrew. Abraham was the first Hebrew, thus becoming the progenitor of the Hebrew people, whom later became known as the Israelites. Yet, the blessings given to Abraham would also include all the families of the earth being blessed through him (Genesis 12:2).