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Traditional Congregation Members' Torah Commentaries Reprinted from the
Shabbat Bulletin -Year 5769 |
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Be a chacham! Sign up to write a dvar Torah for our weekly Shabbat Bulletin. You can pick the Torah portion you want to write about. You can select a portion of interest to you, or one corresponding to your bar/bat mitzvah, an anniversary, or any special occasion. You can use our library of Torah literature as reference and inspiration, or you can inspire yourself. To sign up, call the office at 314-576-5230 or email Anat Reschke, areschke@swbell.net. Volunteer Needed: To coordinate weekly parashah commentaries for our Shabbat Bulletin. If you can help out, please contact Anat Reschke, areschke@swbell.net. .July 17, 2010/6 Av, 5770 Devarim
Devarim is the first parsha of the last book of Moses, Deuteronomy. A
central part of this book is Moses' speech to the Israelites prior to
their entering the Land that was promised by the Almighty. Rambam argues
that Moses is admonishing a new generation, giving them instructions
including the Ten Commandments, and recalling for them the many acts of
the Almighty's mercy towards them. Moses provides a new set of
explanations for a different generation that will inherit the land. In Moses' speech the listeners play an important role. What information and ideas did they absorb? Since every person was unlikely to understand the entire oral message, it is necessary to rely upon the Israelites' collective understanding to comprehend the many dimensions of the Torah's instructions. It is interesting to think about whether Moses' speech creates a "community of faith," a "covenant of faith" or both. In this extended speech, what messages would you apply to your personal experiences? Shabbat shalom, Steven Puro July 10, 2010/28 Tammuz, 5770 Mattot-Masei The double portion Mattot-Masei contains a variety of topics including the Jewish people's forty-two-stage itinerary through the
wilderness, and the Almighty's commandment to settle in the land of Israel.
During the Jews wandering through the wilderness, they received numerous statutes and codes of conduct. In Mattot, the
Almighty instructs concerning oaths and vows, especially about husband-wife relations upholding or annulling marriage vows,
and a daughter's ability to give oaths/vows while still living in her father's home. The latter usually involves someone who is legally
a minor. We usually give oaths or vows to the Almighty during times of emotional stress, and they can be seen as an individual's
pledge. While in the wilderness, the Almighty engaged in kindness to the Jewish people, but also practiced retribution when
conduct was opposed to his precepts, e.g., parashat Korach (esp., Num 16); or requiring attack on Midianites and Balaam for
their role in the matter of Peor. For the Jewish people, Bnei Yisrael, what is the meaning of the Torah commandment to settle
in the Land of Israel? A paraphrase of these main ideas are: And the Lord spoke unto Moses...Then you shall drive out all the
inhabitants of the land from before you...and dwell therein; for unto you I have given the land to possess it. (Num 33:50-53)
The possession of the Land of Israel, Eretz Israel, is an important dimension of the Jewish people's ability to be holy and
maintain their obligations to the Almighty. The Masei portion argues if those precepts and ideals are observed then the people
will safely exist there. The dual portion underscores that the Jewish people have moral and legal obligations to possess the land;
and how they possess the land should set an example for other nations. What do you envision as the state of Israel's and the
Jewish people's obligations in the current time period?
Shabbat shalom,
Steven Puro July 3, 2010/21 Tammuz, 5770 Pinchas Hashem was incensed with the Israelites who profaned themselves by whoring with the Moabite women and worshiping their god. Due to this there was a plague among the Israelites. Hashem told Moses to “Take all the ringleaders and have them publicly impaled before the Lord so that the Lord’s wrath may turn away from Israel.” Just then an Israelite (who was the son of a chieftain) brought a Midianite women (who was the daughter of a tribal head of Midian) over to his companions in the sight of Moses and the whole Israelite community, who were weeping in front of the Tent of Meeting. Pinchas left the assembly, followed them into the chamber and stabbed them with a sword. This assuaged Hashem’s wrath and the plague was stopped. That was how last week’s parasha, Hukkat, ended. This week’s parasha begins with, “The Lord spoke to Moses, saying, “Pinchas, son of Eleazar, son of Aaron the priest, has turned back My wrath from the Israelites by displaying among them his passion for Me, so that I did not wipe out the Israelite people in My passion. Say therefore, ‘I grant him My pact of friendship. It shall be for him and his descendants after him a pact of priesthood for all time, because he took impassioned action for his G-d, thus making expiation for the Israelites.’” This covenant is one of only five issued by Hashem: The promise to Noah that humanity will not be destroyed, the promise of seed and soil to Abraham, the Torah to Moses and Israel and dynasties to Pinchas and David (cf. Jer. 33:19-22; Ps 89:29-38) (The JPS Torah Commentary, Numbers; 1989, pages 211-18). “The rabbis were uncomfortable with Pinchas’ act. He set a dangerous precedent by taking the law into his own hands and slaying a man impulsively in disregard of the law.” (The JPS Torah Commentary, Numbers 1989, pages 211-18). This event may be viewed politically when related to the victory of Zadok (a descendant of Pinchas) over Abiathar (a descendant of Itmar). They served jointly as High Priests during the reign of David, but Solomon banished Abiathar from his office as told in I Kings 2:26-27 (see I Sam. 2:27-36), leaving the High Priesthood exclusively to the line of Pinchas. However, the Torah text mentions “priesthood” not High Priesthood. (The JPS Torah Commentary, Numbers; 1989, pages 211-18). While I recognize the bravery of Pinchas’ act, I am glad that some commentators were concerned about the dangers of this type of zealousness. Shabbat Shalom, Jeff Rose June 26, 2010/14 Tammuz, 5770 Balak Sir Walter Scott provides the classic phrase "What a tangled web we weave, when we first practice to deceive." In Balak, this phrase provides an entry point to understand Baalam's complex activities. Deception involves creating the illusion of truth. A summary of the parsha's narrative indicates that Balak, the king of Moab, is fearful of a war with the people of Israel. He views them as a powerful force as they proceed to the Promised Land (XXII:2-3). Balak sends a messenger to Baalam, a gentile, to ask him to curse the Israelites and drive them out. The Lord instructs Baalam not to go with them since the Almighty has blessed Israel (XXII:12). Baalam goes with the messengers after the Almighty instructs him to do so with the prohibition to "do only what I say to do." Three times Baalam blesses the Israelis after observing the Israeli encampment when Balak wants him to curse them. Another important theme in Balak is the future of the Jewish people. Are the moral choices that Baalam faces familiar to us? He has a choice of going or not going with Balak's messengers. Baalam has the apparent permission of the Almighty to go with them, but Baalam knew that Balak's goals would be destructive for the Jewish people. Baalam chose not to see the consequences of his act. Perhaps this is why he could not see the angel in his path, while the ass could see the angel. Nehama Leibowitz asks: "What sort of man was Baalam whose curses G-d turned into blessings (for Israel)"? Rashi informs us that Baalam could give blessings or curses with his words, and he was willing to use that power either for or against Israel. Can we know whether Baalam's parables are blessings or curses? Rashi says that we give a negative view to Baalam since he imitated Israel's power, i.e., the power of the word. In this analysis, Israel' s central power is connected to the word(s) of the Almighty and not the sword. Although, as we see in an earlier parsha from Bamidbar, the sword is often necessary to defeat opponents in Israel's path to the Promised Land, e.g., conquering of Amorites. In addition, at the end of this parsha, Pinhas, the priest and grandson of Aaron, spears and slays an Israeli man cavorting with a Midianite women (XXV:5-9). Many commentators say Pinhas' action saved the Israelites. The commentators see Baalam as wicked and perverting the Almighty's will. His statements are a weaving of truth, half-truths lies and lies of omission. In one aspect, he has the veneer of a prophet when preparing to hear the words of the Almighty (XXIII:1-3,14-16). The Midrash asks whether Baalam is a prophet or a sorcerer? Yet there is a strange change of direction. His blessings are a significant part of the daily morning service (Ma Tovu Ohalekha Ya'akov, "How goodly are thy tents O Jacob, thy dwellings O Israel") (XXIV:5) The phrasing has a beautiful poetic element when either sung or spoken. We include this blessing since it represents the Almighty's words and it indicates that the Almighty was the cause of Israel's greatness. In the Haftarah, Micah reflects that this parsha applies to Israel's future role among nations. The analogy is that those who wage war against Israel will find that the Israeli nation acts as a full-grown lion. For the nations that live in peace with Israel, it will be "as a young lion among flocks of sheep" (see Kimchi, a 13th century French Hebrew scholar). Shabbat shalom, Steven Puro June 19, 2010/7 Tammuz, 5770 Chukat The ritual of the Red Heifer has perplexed scholars for centuries. Even King Solomon could not fathom its deepest meaning. How can the ashes from the heifer make someone who is ritually impure ("Tamay") pure ("Tahor") and defile any person who is participating in the act of purification? If we look at this same situation from a medical perspective, it might give us some insight into this enigma. A doctor who treats contagious people with antibiotics can cure them and make them healthy. At the same time, he might catch the disease from them and might have to stay quarantined until she/he can be cured. If this can happen medically, then why not ritually - with the greater lesson being that the Israelites had to isolate themselves from their pagan neighbors to stay on the pathways of truth and righteousness and to continue to walk with God. While the temptations to stray today are different, they are, perhaps, even more difficult to recognize, thus making it even harder for the Jews of today. What struck me even more was the missing 38 years between the story of the Red Heifer and the death of Miriam. Why are they omitted without further commentary? We know that anyone 20 years or older associated with the incident of the Golden Calf was deemed unworthy of entering the Promised Land and had to die in the desert. The Golden Calf made all of the adults ritually impure. But just as the Red Heifer can atone for ritual impurity, so can the death of righteous person - Miriam. It is not surprising, then, that the story starts again once the Israelites are purified by Miriam's death and ritually ready to realize their goal. Many times our lives may seem in limbo as we float along without direction or the sense of being in control of our own destiny. Or perhaps we don't like who we are or what we're doing. We can wander aimlessly like our ancestors waiting for some outside incident to give us direction and purpose. Unlike our ancestors, we
are not condemned to this fate by God. And while it may not be easy
to objectively see our alternatives and choose the best one, we have
the capacity to make these decisions. Unlike our ancestors at the
time of the Golden Calf, we can determine who and what we will be. In
this light, the lesson of the missing 38 years is one of hope and
inspiration rather than doom and despair. Shabbart shalom, June 12, 2010/30 Sivan, 5770 Korach From the first word, Vayikach (he took), trouble looms. According to Rashi, this means that he (Korach) took himself off to one side to be separate from the assembly of Israel. One who separates himself from the community cannot be truly interested in following the Mitzvot (Commandments). We have 613 Mitzvot, and no single individual can perform them all. Some are specific for men, some for women, some for priests, Levites, or Israelites – we all play a role. Korach’s lust for recognition and power led him to engineer a dispute which challenged Moshe’s authority. In so doing, he attempted to split the community. Korach gathered Datan and Aviram, and 250 “princes of the assembly,” and used what appears to be a reasonable argument to confront and discredit Moses and Aaron: Since we all heard the Almighty at Sinai, we are all holy…” so why do you exalt yourself over the congregation of HaShem (G-d)?” (Bamidbar 16:3) In this sentence the word Kidoshim (Holy), used in reference to Korach and his followers, is spelled without the Hebrew letter Vav. The full spelling of the word Kadosh, when referring to G-d, always includes a Vav, since only G-d is capable of “perfect holiness.” In this case, the missing Vav symbolized that “Korach’s insistence of the holiness of the Jewish people was insincere; his motive was self-aggrandizement.” (Attributed to Rokeach, in The Wisdom in the Hebrew Alphabet, by Rabbi Michael L. Munk). Since today is Shabbat Rosh Chodesh, we read the Haftarah (from Isaiah) that makes reference to both Shabbat and Rosh Chodesh. Interestingly, the Haftarah also deals with rebels, who have gone as far as to worship idols. Their punishment, in a way, parallels that of Korach, Datan and Aviram, and the 250 princes of the assembly: “…Of those who rebel against Me, for their worms will not die and their fire will not go out, and they shall be a disgrace for all flesh.” (Isaiah 66:24).
Shabbat
shalom, June 5, 2010/23 Sivan, 5770 Shelach G-d told Moses “send out spies, twelve in all I do advise.” The land with milk and honey flowing, gorgeous fruit and fertile for growing…But ten said, “we can’t do it, now we can’t, we’re like grasshoppers, even ants.” Caleb and Joshua didn’t agree with G-d, “We’ll win, you shall see!” The people said to Egypt, let’s retreat so we don’t die in this desert heat. Then they agreed that they had sinned. But G-d decreed 40 years they’d spend and not see the promised land in the end. G-d their Teshuvah didn’t accept, it wasn’t complete, though ‘twas adept, their sin they did not admit, “but that” G-d said “that face to wit.” And I myself have stretched the truth about those “spies” which they weren’t called forsooth, but anashim on a mission simple just to look, not make a pimple, explore, not spy, they were told, but ten came back much too bold. So recall then assigned a task, do it, not more than what’s been asked. Later about tzitzit to remember G-d’s commands, when you’re bogeid (rebellious), G-D a begged (garment) sends, that was true for Adam and his mate, they ate the fruit, G-d put clothes on their plate. A lesson for us all, trust in G-d, let’s then stand tall and we won’t fall. Stronger each single Jew, local communities and the whole Nation, too, learn more, do much, this we must, with that old watchword, “In G-d we trust.” Isaac Boniuk May 29, 2010/16 Sivan, 5770 Behaalotecha In Numbers the Jewish people are wondering in a wilderness. The spiritual and physical path to the Land of Israel is filled with beginnings and side trips. The various paths lead to a central idea about how the Jewish people will find direction. For our generation, each of us can think about what challenges we face to maintain an ongoing and vibrant Jewish community. Those challenges and conflicts can occur concerning our synagogue, the region, our nation, or Israel. In Behaalothecha there is discussion of several new directions for the Jewish people, i.e., the Tabernacle, the role of Levites, and the Second Passover. These items place an emphasis on ritual observance and spiritual reawakening. However, there is an underlying theme of the philosophy of Judaism. These philosophical underpinnings encounter distinct ways of conduct between the Israelites and the Almighty from the conduct of other civilizations of that time. The later aspect is significant since it underpins the continued vitality of our people. Professor Moshe Greenberg (z"l), a modern Biblical scholar, extensively analyzed distinctions between the Israelites and the surrounding cultures, such as the Canaanites, the Moabites, and the Philistines. We will see these distinctions drawn in later parshiot. In the generation of the wilderness (dor ha-midbar), there was substantial spiritual backsliding among our ancestors (see Nu 11:4-6). The completion of the Tabernacle and celebration of the Second Passover were designed to return this generation to the commitment to the Almighty of Sinai and the passage from Egypt. The Tabernacle is the focal point of the camp during the Jewish people's journey. What analogies can be drawn between the Almighty's presence at Sinai and the Almighty's presence in the Tabernacle? The Tabernacle is the Torah's earthly resting place: "They shall make me a sanctuary and I will dwell therein." The Tabernacle accompanies the Jewish people on their journeys as a statement of the Almighty's presence to protect them. Perhaps this constant presence of the Almighty among the Jewish people changes the role of prayer between the people and the Almighty. Professor Greenberg argued in Biblical Prose Prayer (1983) that "Many of those who prayed in the Bible were commoners: you don't have to be a priest in the Bible to pray." The journey and series of encampments to the promised Land occurs only through the Almighty's instructions. The alignment of the tribes in the camp was designed for external security, but it may be interpreted that this alignment is designed to provide security for the Tabernacle. The current parsha gives substantial attention to the final preparations for the use of the Tabernacle, the purification and sanctification of Levites to serve the Almighty, and the Levites’ role to attend to and protect the Tabernacle. To perform these tasks, Levites were not eligible for the army and were not able to possess land. The Levites, the tribe of Aaron, are given a new organizational role concerning the Tabernacle. Why was this new stage necessary and what did it reflect about the development of the Israelites? Levites were given the most sacred tasks in moving the Tabernacles, and giving service to the holy things, such as the ark, candlestick, and holy vessels. Their high level of holiness was significant for the community. R. Judah Halevi argues: "The Levites...were nearer to G-d, especially after the incident of the Golden Calf, when they alone had shown individual loyalty to the Almighty." (Ex. 32:26). The Levites’ duties can be seen as representing an expiatory offering for the whole nation because of the sin of the Golden Calf. The establishment of the Levites may symbolize the Almighty's promise that the Israelites will be able to fundamentally transform themselves. What possible paths could they pursue towards creating the Jewish people? Shabbat Shalom, Steven Puro May 22, 2010/9 Sivan, 5770 Naso Although it seems as if this portion, Naso, is just a series of activities surrounding the mobile Ark in the desert, there is more to it. The beginning tells of the specific assignments of Levite clans to defined tasks pertaining to caring for the Ark as well as the Levite census: the Gershonites are assigned mostly soft goods; the Merarites carry the building structural elements; the Kohanim performed the ceremonies. The Torah specifically delineates the duties and also specifically states that these duties were under the supervision of Moses and Aaron. Each of these are stated individually, thus giving emphasis to the importance of the task specified by God, dictated to Moses and administered by Aaron directly. Next is a short section detailing what was to be done if a person wronged a fellow human. That person was to realize his guilt, confess the wrong and make restitution. If a husband suspected his wife of infidelity he was not to fly off the handle and harm her or anyone else. She was to be taken to the priest who would perform a ceremony, which would save her if innocent and curse her if not. Next, the ritual of the Nazirite is detailed, specifically outlining the consequences of the vow of the Nazirite. Lastly are the twelve days of the consecration of the Ark and its great ceremony. Each tribe sent a leader and the exact same offering, regardless of the size of the tribe or its relative position, toward the initial use of the Ark. It seems obvious that the Torah must be saying something important by specifically enumerating each type and quantity of the offering and the name of the tribal leader twelve separate times in the same words and trope. I believe that this is what brings this Torah portion together. Naso started by denoting the importance of specific tasks given to specific groups, thus implying that all tasks assigned by God were important, one not necessarily greater than another. It was both an obligation and an honor to be the bearer of a specific curtain or plank. In the midsection we see how individual errors and personal vows are resolved. Finally, we see that it is more important to be a part of the collective Jewish people than to stand out with separate observance, even if done with zeal for God. Despite God’s desire for us to be very aware of personal responsibility in the areas of observance and sin, He also wishes that we see ourselves as part of the whole people, taking responsibility for the collective well being. This is later echoed in the Book of Esther when Mordechai implies that if Esther did not stand up for her people, then someone else would. We should each take some pride in doing our religious, and secular for that matter, obligations since doing so honors God and brings blessings upon our people when we do well. Shabbat shalom, Phil Brick May 15, 2010/2 Sivan, 5770 Bamidbar This week’s sidra, Bamidbar, begins the fourth book of the Torah-Bamidbar (Numbers). Being an engineer by education and a business manager by profession, I have always been fascinated and intrigued by the use of numbers. The parashah begins with God requesting Moses to take another census of the children of Israel--this time on the first day of the second month in the second year after leaving Egypt. My first thought when I began to delve into the sidra was – What is God’s fascination and intrigue with numbers? Didn’t God just request Moses to take a census at Sinai? In that census the total number of the congregation was calculated by having each person to be counted donate a half shekel, and then counting the coins. The coins were to be used to help finance the building of the Tabernacle. In this new census, no such contribution was mandated. In fact, each person (males of the age of 20 and above) was to be individually counted and each was to be associated with his tribe and the house of his father. Surely, I thought, God must have some purpose in mind for all this counting and for the different approaches. I was happy to find out I was not alone in wondering about God’s message regarding the numerous census taking. It seems the sages have spent a great deal of time contemplating their meaning, the significance of the differences in the methods, and their frequencies. Rashbam (Rashi’s grandson) provides the briefest and most direct explanation. The Israelites were preparing to go to war, to take over the land which God had promised to their forefathers, and it was necessary for Moses to know how many troops he would have and how to divide them for the ensuing battles. This suggestion receives confirmation because the Levites were not counted in the census as they were forbidden to participate in battle. Although this certainly may have been a reason for taking the census, I much preferred the thoughts of Nahmanides. He reasoned that the multiple counts were necessary to emphasize to the people the miracle of our existence. We had come down to Egypt with 70 souls and were now leaving Egypt for freedom, in a relatively short timeframe, with great multitudes. He further pointed out that this census took place after pestilence and plague, emphasizing Jewish history and the fact that we have never succumbed to suffering and persecution, but instead have prospered and multiplied. Yet another thought of Nahmanides was related to the method of this census, whereby each person was counted as an individual, demonstrating the importance of every person to the makeup of the whole. Each Jew counts. Each Jew is important and without each one of us the nation will not, cannot survive. Hopefully in our time, we too will witness and experience klal Yisroel. Shabbat shalom, Jerry Chervitz May 8, 2010/25 Iyar, 5770 Behar-Bechukotai Jewish history has had its ups and downs; in fact a substantial majority of our history has been spent in exile from our Land. I believe that if we look at our two parshiyot we will find the underlying cause of this phenomenon, and its solution. We begin with our attitude towards the Land. The beginning of Parashat Behar contains the laws of Shemittah (the Sabbatical year) and Yovel (Jubilee). Gd is quite direct in expressing the reasons for these laws: For you are strangers and sojourners with Me in the Land. The laws of Shemittah require that every seventh year the land must lie fallow. All fields, which are generally considered private property, must be left unguarded for all to enter and eat what spontaneously grows from the field. In other words, property rights have their limits. This concept is taken to another level with the laws of Yovel. The nation counts 7 Shemittah cycles of 7 years each (that is, 49 years) and the 50th year is the year of the Yovel. On Yom Kippur the shofar is blown throughout the land, and everyone returns to the ancestral portion allotted to his family upon the conquest of the Land in the days of Joshua. Gd explicitly states The Land is not to be sold in perpetuity. In other words, one cannot really buy land in the Land of Israel. The Land belongs to Gd and was apportioned, using a lottery, in the time of Joshua. A lottery, in Biblical terms, is not a game of chance; rather it is a way for Gd to make His Will known (see for example the "lottery" that determined who was responsible for the military defeat at Ai shortly after the nation entered the Land, or the one that determined who had violated King Saul's oath in the book of Samuel). Apparently, for the maximum growth of individuals and the nation, each family was supposed to be in a specific place. Over the course of a half-century inequities and distortions occur, and the Yovel is a way of returning to the initial, balanced state. Again, property rights are limited. The reward for observing these laws is stated in verse 25:18 – You will live in the Land in security. I believe the basis of this security is that by observing these laws we put ourselves into an appropriate relationship with the Land, and by extension with the material world in general. The Hebrew word for one's ancestral portion of land is achuzah, which has the connotation of grasping or holding on to something. Now this word offers us a question – who is grasping what?! We are all familiar with "grasping" people, people who are so attached to material possessions that they cannot let go, and their actions are shaped by their need to hold on. In fact, they do not grasp the material world – they are firmly grasped by the material world! The nature of the material world is that it is always changing. Objects, individuals, civilizations go through cycles of growth and decay. Nothing in the material world lasts forever. Therefore if we grasp onto the material world, we will never have security. The State of Israel has discovered this over the past 62 years; perhaps the US is just beginning to understand. Perhaps Gd is telling us that if we want security and material blessings, we have to look beyond the material world. Underlying the material world is the infinite realm of Divinity and holiness. A couple of weeks ago we were commanded to be a holy nation, a nation whose primary mission is to serve Gd. What service does Gd need – Gd is infinite and has no needs?! Yet Gd gives us commandments in order to infuse Divinity into the material world. As the created universe begins to become more and more integrated, it begins to reflect its infinite source more and more, giving delight to its Creator. As we grow in holiness – that is, as the infinite value of life becomes more and more infused in our consciousness, we become less and less attached to the changing material world and its vagaries. This, and this alone, is true security. Our Sages tell us that exile comes when the laws of Shemittah and Yovel are not observed. It is a paradox of life that the more tightly we hold onto something, the more likely we are to lose it. Perhaps this is Gd's way of reminding us where our true nature and our true home lie. Shabbat shalom, Rafi Rabinoff May 1, 2010/17 Iyar, 5770 Emor A central idea of Emor is the Torah precept of the sanctification of the name of G-d, kiddush ha-shem, which is a continuation of last week's parashah, Kedoshim. Emor is a broad ranging parashah which raises questions concerning how can individuals attain holiness to be able to sanctify G-d's name? The parashah contains laws governing the Kohanim, laws of Shabbos and the Holy Days of the year, and the major mitzvot associated with them--such as the counting of the Omer. Are observing these holidays a means for an individual to aspire on the path to kiddush ha-shem? Interestingly, the holidays and mitzvot attached to them are briefly described; and this limited analysis leads to substantial Midrashic and Rabbinic commentary about them. What is the process through which individuals can engage in the positive precept of kiddush ha-shem? One indicator is that this sanctification occurs through keeping the commandments and not engaging in the negative precept of profaning the Almighty's name with unacceptable behavior. A fair interpretation of this parashah indicates that the required behavior applies to the entire children of Israel. We find an important idea in our Passover seder and this parashah. In Lev 22, 31-33 the central thought is "...I will be sanctified among the children of Israel: I am the Lord who sanctifies you and brought you out of the land of Egypt, to be your G-d: I am the Lord." In this parashah there are laws of sanctity pertaining to priests as a path for them to pursue holiness. Specific behaviors are required for priests and members of their families to demonstrate their role, as Ibn Ezra argues, as custodians of the Torah. For example, the High Priest, Kohen Gadol, is required to marry a virgin and prohibited from marrying a widow, a divorced, or a profaned woman. This provision maintains a genetic and hereditary linkage for the Jewish people (see Lev 21:13-15). This behavior and other required behavior allows the Kohen Gadol to have an unblemished character in order to make offerings for the Jewish people to the Almighty. In our daily life, to what extent do we judge others' character and values based upon their behavior? Shabbat Shalom, Steven Puro April 24, 2010/10 Iyar, 5770 Acharei Mot/Kedoshim The root meaning of the concept of “the holy” in the holy language is separation. Rabbi Adin Steinsaltz, in his work The Thirteen Petalled Rose, suggests that separation “implies the apartness and remoteness of something.” He furthers explains that “the holy is that which is out of bounds, untouchable, and altogether beyond grasp; it cannot be understood or even defined, being so totally unlike anything else. To be holy is, in essence, to be distinctly other…consequently, the only one who can be called holy is G-d; and the Holy One, Blessed be He, the Highest and the Holy One, is unlike all else, being immeasurably remote, elevated and transcendent.” This being said, it is curious that we are called to holiness in this week’s parasha…”…you shall be holy, for I, the Lord your G-d, am holy.” (Leviticus 19:2) Although I have read these words many times I found myself contemplating “holiness” in a new way after studying Steinsaltz. We speak of the dissemination of holiness throughout our world, on many levels, and in all of its constituent parts – time, place and the soul. Parashiot Acharei Mot and Kedoshim and Haftarah Acharei Mot all share the theme of holiness. In fact its constituent parts are transformed into a matrix when they are all read together. For the Jewish people the holiness of time, place and the soul become one. However, I find that no matter how we define or give voice to the idea of holiness it remains as elusive and remote as the word implies. I often wondered, what is the work of holiness? Is it Torah study and learning, prayer, blessing and thankfulness? I think that in this double parasha and haftarah we learn that holiness can only be actualized through action. If, as a Jewish people, we understand that the purpose of creation is to make for G-d a “dwelling place in the lower world” (Tanchuma, Nasso, ch.16) Then, the commandments, of the parashiot become paramount. How do we become a holy people? Through action! How does the Land become holy? Also through action! How is Shabbat holy? Through action. Behavior, then, is the essence of holiness. Our behavior transforms us. Unlike Nadab and Abihu, if we were to find ourselves poised at the moment of the ultimate ecstasy, the highest possible connection to G-d, we should remember the lesson of their death. We must not strive to “cleave onto G-d” sacrificing the work of the soul. Each day I share with our children the profound idea that only they can do each mitzvah for themselves; they must take responsibility for G-d’s commandment…”you shall be holy,” our behavior defines us. Shabbat shalom, Cyndee Levy April 10, 2010/26 Nisan, 5770 Shmini How individuals or representatives of a people might attain holiness during a lifetime is a central thought in the portion of Shemini. This portion considers the time of the consecration of the members of the priesthood for Israelites. Rashi suggests close relationships between the holiness of the Almighty and the holiness of the Israelites. Lev 11:45 reinforces this classic thought, and an idea oft-stated during recent Passover seders: For I am the Lord that brought you out of the land of Egypt, to be your G-d; ye shall therefore be holy, for I am holy. Foremost, the priests and their lineal descendants had to show holiness in observing laws and commandments which contain both positive and negative precepts. In the Tent of Meeting Aaron follows Moses’ specific commands from the Lord to atone for himself and then to atone for the Israelites. This atonement occurs through bringing the sacrificial offering of the people. An absence of holiness can be a key to unraveling reasons for the death of Nadab and Abihu, sons of Aaron, before the Almighty in the Sanctuary. Commentators have asked what behavior or what abandonment of commandments were involved? One suggestion often giving is that they were intoxicated. Another approach may provide a closer and direct link. The portion informs us that priests and Israelites were beginning to establish elements of holiness. Nadab and Abihu entered the inner sanctuary without proper respect for the holiness and sanctity of that environment where individuals come closest to the Almighty. They contravened laws concerning the Priesthood, and replaced human authority for the Lord's authority. The latter occurs when they choose to use a fire other than that which would descend from the Lord, and then when they offer a strange fire before the Lord (Lev 10:1). These specific behaviors stained the holiness of the inner sanctuary and diminished the ideal that priests would represent the highest standards of holiness. Nadab and Abihu received rapid punishment. Can their deaths be seen as a burnt-offering to sanctify the name of the Lord and maintain parameters of holiness for the society? Shabbat shalom, Steve Puro April 3, 2010/19 Nisan, 5770 Chol Hamoed Pesach On Shabbat Chol HaMoed Pesach we read Shir haShirim (Song of Songs).
This beautiful book/lyrical poem, which many also recite during Kabbalat
Shabbat services, is a love story, and was almost left out of the canon.
R. Akiva argued that if all the books of Tanach are holy, then this is the
Holy of Holies. Besides its substantial literary merits, why is it held
in such high regard? Rafi Rabinoff March 27, 2010/12 Nisan, 5770 Tzav This week's portion continues the theme of the sacrificial service. There are many suggestions as to the reasoning behind this enigmatic, yet important element of our tradition. Ramban understands the Mishkan (tabernacle) as a kind of portable Mt. Sinai. Mt. Sinai was a physical mountain through which the Jewish people were able to feel God's presence more powerfully. This was also the purpose of the Mishkan, where God's presence was integrated into human souls. There are many similarities between Mt. Sinai and the Mishkan. As Am Yisrael (the people of Israel) surrounded Mt. Sinai, the place from where the voice of God was heard, so too, did Israel encamp around the Mishkan from where the presence of God was especially felt. In this sense, the Mishkan was a constant ratification of the covenant at Mt. Sinai between God and the Jewish people that was validated at Mt. Sinai. The covenant is reaffirmed through the tabernacle. With this concept of the Mishkan in mind, the sacrifices can be understood. The two major covenants in the Torah - the covenant of the pieces and the covenant at Sinai are accompanied by sacrifice. (Genesis 15:9,10; Exodus 24:5) Indeed, as God appears at Mt. Sinai, the covenant reaches its crescendo when the Jewish people eat and drink. (Exodus 24:11)
The presence of a sacrifice in these covenantal experiences can
be looked upon as a celebration of this glorious moment of meeting
between God and his people. Much like a seuda (a lavish meal)
celebrates our relationship with God on Shabbat or Yom Tov, so too the
korban (sacrifice) celebrates the covenant. The covenant is
eternalized through rituals associated with the sacrificial service. Flour (mincha) and wine (nesachim), which are also often associated with sacrifices, teach the message of the importance of tradition coupled with freshness. The best wine is the wine that is old, wine that is rooted in the past. Flour, on the other hand is edible if it is new, if it is fresh. Continuity in the sacrificial service depends upon the bridging of the past with the present forging a new and profound future. While we do not celebrate the covenant with sacrifices today, we must constantly see to it that the covenant seems new and fresh. While maintaining the tradition of the past, it should always be a creative, stirring, and exciting shir chadash (new song) - otherwise the love with God becomes stale.
The korbanot offered in the Mishkan, together with its fine
ingredients, are glorious reminders of our endless love of the Ruler
of Rulers. It is the ultimate State Dinner. But this time, the
honoree is truly worthy - it is, after all, God Himself. March 20, 2010/5 Nisan, 5770 Vayikra Since Pesach is coming up very soon I thought we might turn to a requirement that pertains to all offerings made on the altar. In verse 2:11 Gd tells us … you shall not allow anything containing leavening or honey to be burned as a fire-offering to HaShem. The Ba'al HaTurim comments: Because the Evil Inclination is compared to leavening. And for the same reason we are warned about honey, because the Evil Inclination is as sweet to a person as honey. It seems almost as if every day is Pesach in the Temple, for there is very little room for leavening in any of the activities that are carried on there (the two notable exceptions are the Two Loaves of leavened bread that are offered on Shavuot, and the leavened loaves that are brought in conjunction with the Thanksgiving-Offering – neither of these offerings are brought up to the Altar). However the Ba'al HaTurim's comment doesn't really answer the question why. Why should the Evil Inclination be compared to leavening, and why should matzah be associated with freedom? First let's consider the nature of leavening. Leavening is what makes bread rise, all fluffy and soft. It does so essentially by filling the spaces in the dough with air. A personal example. When I was about 8 my mother A"H sent me to the store to buy a loaf of bread. Even in those early days of television, I knew that "Wonder Bread helps build strong bodies 12 ways," so I headed to the grocery store for a loaf of Wonder Bread. When I brought it home my mother smiled and said "Come here, I want to show you something." She took a slice of this bread and crushed it in her hand until it was about the size of a quarter. She then instructed me that in the future I should be sure to go to the local bakery and get a rye bread whenever I was sent to the store. Sliced (back then you had to ask for them to slice it for you…). So leavening leads to a bread that is puffed-up and insubstantial, full of air and not nearly as impressive as it looks. This is why leavening is compared to the characteristic of arrogance, while unleavened bread is called lechem oni, "poor bread," but which can also be translated "bread of affliction" or "bread of humility." Now it is clear that there is no room for arrogance at all in the Temple. In the Temple we stand before Gd, Who created the heavens, the earth, and us. Gd is at once infinite and transcendent, and also permeates every little aspect of created reality. In fact, on one level, Gd is the only reality. Next to Gd's awesome grandeur, what are we, what have we accomplished, what ultimate meaning do our lives have? As much as this is true for the Temple, when we really think about it, Gd is everywhere. King David writes (Tehillim 16:8) Sheviti H" l'negdi tamid – I have placed H" before me constantly. The Rema writes, in his introduction to the Shulchan Aruch (Code of Jewish Law) that this is the fundamental principle of Jewish life – remembering that Gd is with us wherever we are. On the one hand we take comfort from this fact, but on the other side whenever we start to feel or act puffed up, we need to remind ourselves of our insignificant position relative to the Creator. But why is leavening compared to the Evil Inclination? Let us try to understand what is at the basis of the Evil Inclination. The Kabbalists tell us that in order for Gd to create the universe, He had to first "contract" some of his infinite essence in order to leave "space" for finitude to exist. The very existence of finite creatures, so absolutely and radically different from their infinite Creator, implies a separation between the two. Human beings, who have self-consciousness, must therefore choose – either merge back into the infinite or expend the energy to maintain a separate, individual existence. It is our constant effort to distinguish ourselves from Gd, by flouting Gd's Will, that is the Evil Inclination. We fear a loss of our finite self if we were to merge into our infinite Self; consequently we try to expand, puff up, our small individuality on its own, finite, terms. The prohibition of leavening in the Temple and during Pesach, is Gd's way of gently reminding us that there is a better way. The root of the word korban, offering, means to draw close. The secondary meaning is of course a sacrifice. By sacrificing an animal or bird or flour and oil, we come close to Gd. By giving something of ourselves, something that we have put our time and energy into, we join our small, finite selves with Gd. In this way we are not losing our individuality, rather we are expanding it and enriching it by suffusing it with the infinite value from which it came.
Shabbat shalom, Rafi Rabinoff March 13, 2010/27 Adar, 5770 Vayakhel/Pekudai At the beginning of Vayakhel, the Israelites are commanded to work for six days, and rest completely on Shabbat. Immediately thereafter the command is given to "work" on the Mishkan (Tabernacle). From this we learn that even work that is completely dedicated to Gd does not override Shabbat. Somehow Shabbat is primary and the Mishkan is secondary. Our Sages give many reasons for this; I'd like to explore one avenue. Shabbat represents holiness in time, while the Mishkan represents holiness in space. In Relativity theory of course space and time are linked into a greater wholeness. However there is an aspect of time that differs fundamentally from space. Space possesses symmetry. No matter what direction we look, space is uniform. There may be objects embedded within space, but the space itself is uniform. The laws of nature do not distinguish any particular direction in space. Up is different from down because the earth is below us, not because of any fundamental difference in directions. Time is different. We have to consider time on two levels – microscopic and macroscopic. On the microscopic level of individual particles and their interactions, the laws of nature are symmetrical with respect to time reversal. If we had a movie of the interactions of all the particles in a gas, for example, it would look the same played forwards or backwards. On the macroscopic level however, time has a definite direction. We get older (sigh) and not younger, even with plastic surgery. Foods left out spoil, they don't improve (except maybe trifle). In general, we see a trend towards mixing and disorder, and not the other way around. The reason for this discrepancy is that we do not perceive on the microscopic level. On the microscopic level the system is simply moving among an extremely large number of configurations, all of which look more or less the same on the macroscopic level. The overwhelming majority of these states correspond to disorder; only a tiny minority of them correspond to any kind of human-perceptible, macroscopic order. Consequently, if a system is in an orderly state, it is extremely likely it will change into a disorderly state. If it starts in a disorderly state, the probability that it will move into an orderly state is vanishingly small. This tendency towards macroscopic disorder is called the law of Entropy. (Note that this law applies to closed systems, that is, systems that do not interact with their environments. The incredible order that we see in nature is a result of the fact that these orderly systems are open systems, constantly exchanging energy and materials with their environments.) When Adam and Eve ate of the Tree of Knowledge of Good and Evil, they introduced mixing (of Good and Evil) into their natures, and indeed into Creation as a whole. Gd tells Adam that "on the day you eat of it you shall surely die," and that is exactly what happens. Once entropy is introduced to the world, death is inevitable. It is the duty of all of Adam's descendents, and particularly the Jews, to rectify Adam's sin and sort out (i.e. un-mix) Good and Evil, and thereby to overcome death. When Israel declared at Mt. Sinai "we will do and we will hear," our Sages tell us that they had actually returned the world to its unmixed state prior to Adam's sin. However this return was clearly unstable, because 40 days later they were dancing around the golden calf and we were, it seemed, back to square one. The purpose of the Mishkan was to provide a physical structure by which the law of entropy might be reversed. The rituals performed there [which we are introduced to in the next Book, Vayikra (Leviticus)] are designed to unmix good and evil in ways that we don't understand. But I think the point Torah is making here is that prior to any kind of rectification on the level of space, we must first have rectification in Time. Mixing is basically a temporal phenomenon, and it is in the area of restoring symmetry in time that we have our primary work. Thus Shabbat takes precedence over the Mishkan. We spend most of our time in the world of mixture, trying with all our energy to create a pocket of order in which we can enjoy some peace and serenity. Perhaps Torah is telling us that our efforts will be futile unless we first create for ourselves a pocket of order in Time! Shabbat Shalom, Rafi Rabinoff March 6, 2010/20 Adar, 5770 Ki Tissa Ah yes. The famous golden calf episode. But there are many other significant events in this week’s Torah portion. Moshe is on Mount Sinai to receive instructions for building the Tabernacle. In addition to the golden calf, important instructions are given concerning the Sabbath. Moses received the two stone tablets written by the finger of GOD. The people worship the idol and they are threatened with destruction. The first set of tablets is broken. Moshe successfully pleads with GOD to avert catastrophe and requests to understand GOD’s nature. A number of attributes of GOD are revealed. GOD speaks with Moshe “face to face.” Moses is put into the cleft of a rock for protection and sees the aftermath of GOD’s glory. The three pilgrimage Holy days are discussed. Speaking of the golden calf, what is the significance of a calf? Why not a lamb, a lion, the sun or a sphinx emerging from the molten pool of golden jewelry Aaron melted? The entire world knows about Israel’s great sin; dumping GOD and turning to idol worship fearing the loss of their human leader who had seemingly perished on Mt. Sinai. The making of an idol seems an incredulous act by a people who “know” GOD was real, having experienced the spectacular events in Egypt and at the Red Sea and their escape from slavery from the hands of the greatest power in the world. How quickly faith is lost when uncertainty, fear and insecurity arise. What have you done for me lately? We have all experienced feelings of insecurity and it is a great fear, indeed. One possible explanation is the Israelites were herdsman. Let me suggest that their most valuable earthly possession was their cattle. This is the way they knew how to rely upon themselves to make a living and survive. Israel’s turn towards the calf symbolizes their loss of spirituality and faith in GOD and return to human self-reliance. “We will do the best we can ourselves” is a common human response in times of trouble. “Who else is there to help us?” “Moses is gone therefore GOD is gone, we are on our own.” How often we have all thought this when problems beset us? Self-reliance is good up to a point and that is when the sin of the golden calf comes in. Forgetting about GOD and turning away from GOD results in a significant human turning toward evil actions. It doesn’t have to be that way, but human nature over the millennia shows that is the case. As GOD continuously directed our ancestors on how to live a worthy life, so does GOD direct us today with the instructions documented in the Torah. So remember GOD today, and every day, even when you cannot see GOD or understand GOD. When we follow the ways of GOD and so achieve holiness, we always do better, feel better, and increase our chances to avoid the evils of the world. Shabbat shalom, Shelby Kopp (Alias “Sar”) Feb. 27, 2010/13 Adar, 5770 Tetzaveh Last week's Parashah dealt with the construction of the Mishkan (Tabernacle) which, in the final analysis, is the home of the Ark that contains the Tablets Gd gave to Moshe Rabbeinu. As we mentioned last year, this week's Parashah is the only Parashah (after Moshe's birth) in which his name is not mentioned at all. Rather, Parashat Tetzaveh focuses on Aharon and the Kohanim – their vestments and their investiture. (The word "investiture" comes from vestment – when one would assume a high office one got the uniform to match one's new status. Whether the locus classicus for this linkage is Aharon and the 8 vestments of the Kohen Gadol [High Priest] I don't know.) Let's then consider these two towering personalities and the complementary aspects of creation that they represent. (The following is based largely on Malbim to Tetzaveh.) When we refer to Moshe Rabbeinu, Moshe our Teacher, we refer to his primary role in the growth of the nation of Israel – bringing Torah to us from Gd. The impetus of this movement is from Gd to Israel; the movement begins Above and proceeds "downwards," from the infinite to the finite. This is the movement of Creation – an infinite Gd "contracting" within His own nature to leave a place for the finite to exist. Aharon, in a sense, has the opposite role. One of the primary functions of the Kohanim is to offer the daily offerings, especially the incense, in the Temple. In Hebrew the word for "offering" is korban, which comes from the root meaning "close." The purpose of the offerings is to bring Israel, and through Israel all the peoples of the world, and all creation, close to Gd. This is a reverse movement from that embodied in Moshe Rabbeinu. It is a move towards reintegration of the finite Creation with its infinite Source, a movement that begins with the finite and moves towards the infinite – an "upward" move if you will, like the smoke of the offerings and the incense. We find this same back-and-forth movement in our liturgy. Malbim points out that one of the central features of the liturgy – the recitation of the Sh'ma – has this same feature. The Sh'ma itself proclaims the Unity of Gd from Gd's perspective. This Unity is described by Rambam (Hilchot Yesodei haTorah 1:7): This Gd is One. He is not two or more, but one, unified in a manner which [surpasses] any unity that is found in the world; i.e. He is not one in the manner of a general category which includes many individual entities, nor one in the way that the body is divided into different portions and dimensions. Rather He is unified, and there exists no unity similar to Him in this world. (see also Rambam's 2nd principle of the faith) … The knowledge of this concept fulfills a positive commandment, as [implied by Devarim 6:4]: "Sh'ma Yisrael, Gd is our Lord, Gd is One." Immediately after reciting this sentence, we follow up with Baruch shem k'vod malchuto l'olam va'ed. Malbim regards this sentence (which is notoriously difficult to translate) as a kind of opposite/complement to Sh'ma Yisrael. Baruch shem k'vod represents …the Unity of H" spread over all the worlds, so that He should be Sovereign over them all. This Unity is not of this world, and therefore it was ordained that it be said in a whisper. Only in the future will H" be King over all the world, for the H" will be One and his Name will be One. In other words, Baruch shem k'vod represents the reintegration of the finite with the infinite, an integration that creates a whole that is greater than the sum of the parts. In some way, if we can even say it, Gd becomes greater by having created a finite world into which His infinite nature can become completely infused – as expressed by the idea that Gd is "now" sovereign over all finite creation. (Note that the two paragraphs of Aleinu can be seen in the same light. The first paragraph ends "ein od" – "there is nothing other than Gd," while the second paragraph ends with "bayom ha-hu, etc." – "on that day Gd will be One and his Name will be One.) We still possess the Torah that Moshe Rabbeinu brought down from Gd. Unfortunately the return movement symbolized by Aharon and the Temple is no longer physically present. Gd has given us a "replacement" – prayer, as the prophet Hosea says: "Let our lips substitute for [sacrificial] bulls." Through prayer we move, little by little every day, towards reintegration of our individual and communal lives with their Divine source. Through prayer we make ourselves whole, and, as it were, make Gd whole as well. Let's use the gift of prayer wisely and well! Shabbat shalom, Rafi Rabinoff Feb. 20, 2010/6 Adar, 5770 Terumah
From a strictly halakhic perspective, the kindling of the
menorah is not an act of serving God. No doubt the menorah is a holy
object, but still the Talmud concludes
that "lighting [it] is not considered a service." (Yoma 24b) Rabbi Avi Weiss Feb. 13, 2010/29 Shevat, 5770 Mishpatim Parashat Mishpatim begins with, “And these are the laws that you must set before them.” G-d is speaking to Moses and “them” refers to the Israelites. “And these” makes reference to these laws are a continuation of the laws (the Ten Commandments) given last week in Parashat Yitro. In the Stone Chumash, the commentary for Mishpatim makes mention of the interesting placement of this parasha. Last week, were the Ten Commandments and this week we learn of the additional 53 laws and rules which G-d commands us to follow. Many of these laws deal with civil law and laws concerning making remuneration for damages. Next week we will read about the extensive details that went into the preparation and construction of the Mishkan or Tabernacle. This very deliberate placement illustrates the way in which our spiritual, personal and professional lives are so very connected. We are judged on the ethics of our business dealings as well as the way in which we follow religious teachings. At first glance it would seem that the laws are extremely varied and pertaining to a multitude of topics. Moses tells the people of both ethical and ritual laws. In order to be a good Jew, appropriate behavior is expected in all aspects of our lives. In fact, the Talmudic sages thought that business ethics were extremely important. So much so, that it is said that the first question an individual is asked in the world to come is, “Were you honest in your business dealings?” In addition to stating the laws and rules we must follow. In many cases the statement of the law is followed by the punishment that will ensue if the law is broken. The punishments are handed out in a just manner with the idea that the punishment should fit the crime. The same is true of the laws that deal with making remuneration for damaging the property of another. This is illustrated in “An eye for an eye.” (Exodus 21:24) This statement is not to be taken literally, but it does imply that the repayment for something stolen should be equal to what was taken. At the conclusion of Mishpatim, we read of G-d’s promise to lead us into the land of Israel. We are to live up to our end of the bargain in following the Torah and doing the mitzvot that G-d has commanded. G-d promises to keep us safe on our journey. Shabbat shalom, Mimi Levy and Jean Kaplan Feb. 6, 2010/22 Shevat, 5770 Yitro Parashat Yitro is arguably the climax of the entire Exodus; in fact, it is the climax of creation, as our Sages tell us, had Israel not accepted the Torah from Gd, the universe would have been returned to primordial Nothingness (Tohu vaVohu). The ultimate purpose of creation according to our tradition is universal recognition of Gd's existence and sovereignty over the universe, and the Revelation at Mt. Sinai was, and is, the most exalted mechanism by which this purpose can be fulfilled. We have been discussing over the last few Parshiyot that the Egyptian exile and redemption from it was a rectification of Avraham our Forefather's slight lack of faith. Through the exile and through the process of the plagues in Egypt and the splitting of the Sea, the nascent nation of Israel learns to have faith and trust in Gd, a faith that is based on experience. However, in reality, Gd's plan calls for something greater – not so much faith in Gd as knowledge of Gd. In fact, throughout the experience of the plagues in Egypt, Gd continually states that the purpose of the plagues was the either the Israelites or the Egyptians, or both, would "know that I am Gd." Similarly, Gd tells Moshe that He would descend to Mt. Sinai so the people would hear Gd speaking to Moshe, so that they would believe in him [i.e. in his prophecy] forever – a belief based in clear knowledge based on direct experience. In truth, the greatest rectification to lack of faith is certain knowledge based on experience. As one might imagine, there are numerous traditions surrounding the 10 "commandments" given at Mt. Sinai. (The actual term in Hebrew is Aseret haDibrot or "the ten utterances" – harking back to the 10 utterances with which the universe was created.) One tradition of especial note is that the first two "commandments" were heard by the entire people from Gd directly, and the rest were heard from Moshe Rabbeinu. (This is derived partly from the text – the people acknowledge that the experience of hearing Gd directly is beyond their capability and ask Moshe to be an intermediary, and partly from the fact that the numerical value [gematria] of the word Torah is 611; since there are 613 mitzvot in Torah the two extra must have come from Gd directly, and not Moshe, and these two are identified as the first two of the Aseret haDibrot.) There is a dispute about the first "commandment" – whether or not it is a commandment at all. The text reads: I am H" your Gd who took you out of the Land of Egypt, the house of bondage. This appears to be more of a statement than a commandment; those who do take it as a commandment assert that it is a commandment to believe in the existence and unity of Gd. Those who dispute this position argue that before you can have a commandment, you must acknowledge the existence and superiority of One Who commands; hence implicit in any one of the commandments is belief in Gd; this belief does not have to be explicitly mandated. In fact however, one could argue that the commandment is not to believe in Gd, but to come to know Gd, to the extent humanly possible. In other words, the first thing that Gd spoke directly to the nation of Israel was that they should come into as close a relationship as possible with Gd. Now one would think that it is impossible for a finite creature to come into a relationship with the infinite Creator, and indeed on the level of logic that might be so. But consider Malbim's approach in his comment to our verse (Shemot 20:2) (my italics): This [knowledge of Gd] is innate in man's intelligence (b'sichlo) – H" implanted in man's intelligence from birth, from the womb, this knowledge. The soul brings with it from the place from which it is hewn, that there is a unitary, divine existence. So anyone who looks around with the eye of intellect into the houses of his soul, will find [this] knowledge buried there -- in the soul of every person, and in the roots of all souls, like the original knowledge (sichlut harishon). And we didn't need to receive it from Moshe through the medium of faith … and therefore this commandment was given to us directly by Gd [i.e. not through Moshe Rabbeinu like the 611 other commandments in the Torah – RAR]. What I believe Malbim is saying here is that innately structured in the consciousness of each individual is knowledge of the infinite, and that by turning within ourselves we will discover it there. It is open to direct experience by anyone, and does not require any intermediary. It is "original knowledge," that is knowledge that is part of the very fabric of creation and part of the fabric of our individual consciousness. It merely requires that we search within ourselves to uncover it. In this approach, the Revelation at Mt. Sinai begins with both a commandment and a reassurance – the commandment to know Gd, and the reassurance that this knowledge is possible. Gd created the entire Creation for the purpose of reflecting His glory, and at Sinai he conveyed to us the knowledge and the experience, albeit fleeting, of being perfect reflectors, through whom the purpose of Creation is fulfilled. The rest of the story is now up to us.
Shabbat
shalom, Jan. 30, 2010/15 Shevat, 5770 Beshalach In the rapid departure from Egypt, the children of Israel anticipated a substantially better existence on their path to liberation. Liberation was one of the goals of the Exodus. In Beshalach, their lives do not follow a smooth path. In this parsha, they are chased and trapped by Pharaoh's armies, are thirsty and hungry in the desert, and are attacked by the Amalekites. The Israelites face both internal and external threats to their personal and spiritual freedom. Today, what internal struggles and external battles with society do the inheritors of this tradition face as they seek their place in the world? The Exodus is a departure from slavery in one society to unforeseen opportunities in another land. This change provides an occasion of loss as well as gain. In this parsha this sort of conflict is found in confrontation between Moses and Aaron and the people. It is interesting to consider what imagination did the children of Israel have about the immediate and long term future when they left Egypt? Further, how does this imagination shape the destiny of the Jewish people? An important part of the Jewish people's leaving Egypt was to break out of the emotional universe that constrained them. An initial step of the Exodus is the first commandment that Maimonides lists in his Mishnah Torah. This direct commandment is to "Know there is a G-d." To fulfill this obligation it will be necessary for the children of Israel to undergo changes in their behavior as well as their understanding of the surrounding world. In this parsha, the creation of the Israelite's belief in the Almighty occurs through G-d's miracles and instruction about appropriate behavior. First, the Almighty sweetens the bitter waters of Marah, Moses brings forth water from a rock, and manna comes from heaven each morning and quails each evening. Second, the Almighty instructs the Israelites to gather a double portion of manna on Friday, as none will be distributed on Shabbat. The Almighty also provides the guidance for the circuitous path that the Israelites will follow to reach the land. The children of Israel find their lives under new pressures and new forms of social relations. In the movement from "slavery to freedom," they will find it necessary to break out of an emotional universe that has become as circumscribed as their physical surroundings in Egypt. During the forty year exodus in the desert/wilderness what questions would you raise during dark nights of spiritual soul searching? Israelites give recognition to the Almighty's miracles by creating a special song of thanks--Song of the Sea--for the splitting of the sea, allowing them to cross, and destroying the Egyptian army. Miriam, Moses' sister, and the women lead this song of praise. This reference suggests that women will play a significant role in the Jewish people's relationships with the Almighty in their post-Egypt society. As a remembrance, we sing Miriam's song as part of our regular, Shabbat and holiday services. Shabbat Shalom, Steven Puro Jan. 23, 2010/8 Shevat, 5770 Bo God’s promise to Abraham is the gift of freedom for his descendants. This freedom begins for the Israelites on the eve before their Exodus. We learn that freedom comes with specific expectations. For the first time, God addresses the Israelites as a new nation. God’s first expectation is that the Israelites are to keep a lunar calendar instead of the Egyptian solar calendar. The second is the creation of a series of community rituals. Why are these obligations imposed on the eve of their great freedom? God knows that freedom means being able to choose. The simple and controlled life of the slaves was about to end. Now they would be faced with a life full of possibilities. With such a staggering number of options what should the people choose? How can they avoid the fear and confusion that can come with such choices? God gives the Israelites the lunar calendar to renew themselves in this transitioning. The contrasts between the solar and the lunar calendar can give us insight into the significance of this commandment. We can look at different shapes of the moon and the sun . While the sun keeps its round appearance, the moon is forever changing its shape during its 28 day cycle. The moon gets smaller and smaller and then, just when it looks like it might disappear, a new moon begins to show itself. This rebirth of a new moon offers a sliver of hope to show the Israelites that they now have a chance to be reborn as a free people. The Hebrew word for month is Chodesh, which actually means renewal. It is God’s gift to the Israelites and all future generations to be able to constantly evaluate and have the possibility to renew themselves every month just like the moon. The lunar calendar shapes the freedom the Israelite community will experience. Today in our own generation, let us help each other continue the journey towards freedom and the freedom of choice initiated by our ancestors. With every new moon, may we encourage the asking of questions and allowing for changes so that the world will be open to multiple possibilities for all of us. To all of you, family and friends, and especially to my son, Benjamin, take this Torah portion from Bo and hold it in your hearts and minds as a reminder of our freedom to choose. This gift to the Jewish people, to choose, and choose wisely, was granted us from God at the time of the Exodus. Let us all commit to making wise choices in our own lives because choices we make as individuals affect us all. Amen.
Shabbat shalom, Barbara Gaponoff Berson Jan. 16, 2010/1 Shevat, 5770 Va'era Beginning in the fourth Aliya, we read about Moses and Aaron asking Pharaoh to let the children of Israel ‘do their own thing,’ as it were. The initial requests to Pharaoh are modest ones. “Let us go and worship our G-d”. This begins the story of the pleadings of Moses and Aaron, and Pharaoh’s agreeing and then breaking his word. This process is repeated a number of times before the Almighty finally sends the terrible plague of the firstborn. What an extreme measure G-d finally had to resort in order to finally get the point across. How many times have the Jewish people said to their oppressors, we simply want our freedom to live as Jews without bothering anyone else? How many times have we pleaded with host countries and cultures just to be left alone? How many times has Israel extended its hand to the Arab communities to live in peace? And how many times have their hearts hardened to reject the Jewish plea for peace. Today’s enemies, just like Pharaoh, wish us ill. They want us to live according to their worldview and their expectations. Thus in order to settle the conflict, just as in bible times, the solution may be so radical, that the enemies of the Jews, at the end, may be very sorry that that they didn’t listen to the initial overtures for peace and tranquility. Rather than negotiate with terrorists whose word will not be kept, we may be forced to fight. A possible outcome would be the creation of an exodus of vast numbers of Arabs from the area of the Jordan River westwards. This will be similar to the plague of the firstborn, which convinced Pharaoh to finally let our people go. This way may be the last option to achieve real peace.
Shabbat
shalom, Jan. 9, 2010/23 Tevet, 5770 Shemot And Yosef died and all his brothers and that whole generation … Once Yosef was gone, Israel's protector in high places was gone, and things went south pretty quickly after that. This is as was foretold at the "Covenant between the Pieces" (See Gen. Chapter 15) – Know for sure that your offspring will be strangers in a land not theirs, and they will afflict them, four hundred years… Now Gd's announcement of the Egyptian exile comes right after he has promised Abraham that he would be given the Land of Israel. Abraham's response is "How will I know that I will inherit it?" (This whole exchange takes place 30 years prior to Yitzchak's birth, so the idea of having offspring was already getting fairly questionable in Abraham's mind.) From this juxtaposition our Sages deduce that the Egyptian exile was required by a lapse of faith on Abraham's part, and provided the opportunity for Abraham's offspring to grow in faith and rectify this lapse. The entire rest of the Torah, and perhaps the entire rest of the Hebrew Bible, can be looked at through the lens of Israel's waxing and waning faith. The foundations are in our Parashah. We must understand what we are talking about when we discuss Abraham's level of faith. First, Abraham was the only member of his generation to get past the prevalent climate of polytheistic idol worship and to recognize that there is one Gd who created Heaven and earth. Abraham was able to argue with Gd (about Sodom and Gemorrah) and was even able to transcend his own conception of what Gd must be, when Gd told him to slaughter his son as an offering. He had an intensely personal, direct relationship with Gd. This was not a person of little faith! On the other hand, Abraham was also the founder of the Jewish nation. Every beginning is both very precious and very delicate. Any slight deviation at the beginning of a process will be amplified as the process continues, leading to disastrous results in the end. If the foundation of a building is out of alignment, the building will surely not stand. The same lack of alignment in the roof will not be nearly so threatening. Therefore, if there was any slight lack in Abraham, and nobody in the Bible is perfect, it needed to be corrected early on, before the very existence of the nation of Israel became impossible. When we use the word "faith" in English it is often modified by the word "blind." That is, we think of faith as belief in something that has little or no rational basis. This is very far from the Jewish understanding of faith. In our tradition faith is always based on experience. For example, we often hear the expression "faith in our Sages" (emunat chachamim) – those Sages who have proven themselves by giving sound guidance have earned our faith, and although we may not always understand their reasons behind some of their rulings, we do owe them our faith. In the case of faith in Gd of course we can't speak of Gd's earning our faith. Gd created us and we owe him all our allegiance, trust and love. Where there is a process of development is in our ability to know and understand Gd's ways, and to emulate them in our individual lives. As we grow, our faith grows, and as our faith grows, we grow. It's a self-reinforcing cycle of growth, and we see, even in the greatest of our leaders, the same process of growth. In our Parashah we find that Moshe Rabbeinu is quite resistant to leading the Israelites out of Egypt. He has no faith in himself, and very little faith in the people that they are deserving of redemption. All this, it seems to me, may be reflective of a lack in his faith in Gd. Had Moshe had perfect faith that Gd could, and would, carry out His plan of redemption, I think he would not have had the slightest hesitation. But we see here that even in the case of Moshe Rabbeinu, there is room for growth. (Contrast the tentative, tongue-tied reluctant leader of our Parashah with the Moshe Rabbeinu of Deuteronomy for example.) Malbim (19th century Poland/Lithuania) points out that at the beginning of Parashat Va'era the word used to describe Gd's communication with Moshe Rabbeinu changes, from the root 'amr, to say, which is used with all the Prophets, to dvr, to speak, which is unique to Moshe Rabbeinu. This indicates, as Malbim says explicitly, that Moshe Rabbeinu has reached a new level in his relationship with Gd, one that is more intimate, and one in which all doubts and obstacles to faith have been removed. Our time is certainly not one in which faith is highly valued, even (sometimes especially) by those who loudly proclaim themselves as people of faith. I would submit that as faith has waned, experience of the Divine has waned, and as experience of the Divine has waned, doubts have replaced faith. What faith we have is often a relic, passed down from our ancestors and venerated under glass, not a living, breathing, integral part of our lives. We need to restore our faith, and to do so I believe we have to learn to see the world with different eyes. We need to look beyond the surface level of existence, and learn to perceive the play of the Divine, infinite effulgence of life in every little bit of existence. Prayer and Torah study I have found to be two very effective ways to begin on this road. It is a very different path than one commonly finds in our world today, but it is the path trod by our great and holy forebears, and it leads straight to an intimate relationship with Gd. What more could we want?!
Shabbat shalom, Rafi Rabinoff Jan. 2, 2010/16 Tevet, 5770 Vayechi In Vayechi, the last parshah in Genesis, there is an exploration of future generations of the twelve tribes of Israel. We find that both Jacob, the Patriarch, and Joseph, his son, die in this portion. Substantially more attention is given to Jacob's passing, his instructions to future generations, and instructions concerning the lineage of future leaders. Jacob instructs each of the twelve tribes to take heed of the Almighty through their own skills and virtues. Future generations are reminded and mandated to keep the Almighty's statutes, commandments, and ordinances. In an important decision Jacob rules that Joseph's two sons who were born in Egypt are within the people of Israel in order to continue the generational lineage. Jacob's authority and vision requires that Ephraim, the younger of Joseph's two sons, rather than Manasseh--the first born son-- will have the task of unifying the tribes of Israel and make them into one nation in the land (Ezekiel 38:20-22). To maintain the generational line, Joseph forgives his brothers to insure continuity and unity within the Jewish people. He argues that G-d caused the brothers' acts against him for a greater good (Gen 50:20). A possible approach for this parsha is the question of how will future generations of Israel behave so that their sons and others are able to carry forth the heritage of Israel? Let us consider in this parsha how Jacob and Joseph's behavior reflect their heritage. As one example, both Jacob and Joseph specified and demanded in the strongest terms that they not be buried in Egypt but in the land the Israel people would inherit. Reasons for this request were that they were "strangers in the land" of Egypt , and that Egyptian culture and idolatrous religious practices were sharply contrary to Judaism. In the current complex culture, we can inquire how our way of life allows the next generation of Jews to accept what we have taught them? Joseph's last words to future generations contain the central promise of the Almighty to the Jewish people. In Gen 50:24 Joseph says "but G-d will surely remember you, and bring you up out of this land into the land which HE swore to Abraham, to Isaac, and to Jacob." This central promise is continued throughout the Book of Exodus. The wisdom of past, current, and future generations will establish the Almighty's relation to the Jewish people.
Shabbat Shalom Steven Puro Dec. 26, 2009/9 Tevet, 5770 Vayigash
Today's parashah, Vayigash, has an underlying theme which is carried from
the previous parashah, Miketz. As the story goes, Yosef's jealous
brothers sell him to merchants, who take him to Egypt. When the brothers
go back to Yaakov, they tell him that Yosef has been killed by a wild
animal. Since that day, Yaakov mourns over his favorite son.
Shabbat Shalom, Dec. 19, 2009/2 Tevet, 5770 Miketz Joseph became a very powerful man in Egypt and his brothers came to Egypt for food. In the story, we see that Joseph hid himself from his brothers and he manipulated their transactions by hiding their payments in the bags of grain. Immediately upon seeing his brothers, why did Joseph hide himself? Why did he not run into their arms and reunite as their brother? Some of our texts remind us of earlier dreams in which Joseph interprets that his brothers all bow down to him as king. Some would say that is the reason that Joseph must hold Simon and force his other brothers to return to Canaan and bring Benjamin back to Egypt. We are told that the dreams must be fulfilled in their sequence. Please look at Chapter 42 verses 21 through 23, and you will see that the brothers emotionally respond to the request. The brothers expressed anguish over what they had done to Joseph and felt that they were now being punished for their actions. Joseph heard their words and wept. The famine brought Joseph’s brothers to Egypt and God brought them in need of food. God fulfilled the vision of the brothers bowing to Joseph the moment that they appeared to Joseph, and Joseph knew it. The question is why Joseph maintained the charade. The answer is what I share with you this Shabbat: Repentance. Joseph needed to see if his brothers were cruel men who would deceive or would they do anything they could to protect Benjamin and the last strength of Jacob. The latter is what Joseph saw. Joseph remembered not his vision from God, but God’s promise to Abraham. Who would be the seeds of the Jewish people? Would it be the two sons of Joseph or all of the grandchildren of Jacob? Here again, Joseph’s heart was moved to the latter. Joseph saw that his brothers wanted forgiveness for the way that they treated him and they wanted no harm to come to Benjamin. Joseph could reunite the family of Jacob and work toward fulfilling the promise God made to Abraham. Forgiveness is a powerful lesson through all of Torah. After Shabbat perhaps you can call an old friend who you have not spoken to in a long time and catch up. Forgive whatever has kept you apart. Believe in them as Joseph believed in the good of his brothers.
Shabbat Shalom, Mark Seigel Dec. 12, 2009/25 Kislev, 5770 Vayeshev In Parshat Vayeshev, the focus of the story shifts from Jacob to Joseph. The story of Joseph is a fascinating one, and it sets the stage for the Exodus story. The story contains many valuable life lessons, and raises many questions as well. The most glaring question in my mind is why the Torah goes into such detail with story of Joseph? In Exodus, Chapter 12, Verse 2, G-d tells Moses and Aaron that “This month shall be for you the beginning of months…” The significance of this verse is that it is considered to be the first commandment given to the entire Israelite Nation. Many commentators ask why the Torah does not begin with this commandment. The most well known response is that the book of Genesis was necessary to establish that G-d had promised the land of Canaan to the Patriarchs, and the land belonged to the Israelite Nation. As a result, no other nation could accuse the Israelites of stealing the land following the Exodus. This brings us back to the original question, why does the Torah go into so much detail regarding Joseph? Clearly, some elements of the story are needed, as the Torah needs to set the stage for the Exodus from Egypt. Yet, Joseph is not a Patriarch, nor did G-d renew the promise He made with the Patriarchs to Joseph. Furthermore, in the end, Judah would become the dominant tribe, and G-d’s promise to the Patriarchs would seem to be ultimately fulfilled by the tribe of Judah, not the tribe of Joseph. I had difficulty answering this question, yet I ultimately came up with a Zionistic answer, which I often do. In essence, Joseph lived the American dream. He was a foreigner who went to Egypt with nothing, and rose to be the second in command of Egypt. Perhaps the Torah is teaching us that while G-d may bless us both individually and as a People outside the land of Israel, we shouldn’t get too comfortable in the Diaspora. We should strive to return to the land that was promised to our Patriarchs while we are living, and not wait like Joseph, until only our bones can be buried in Israel.
Shabbat Shalom, Dec. 5, 2009/18 Kislev, 5770 Vayishlach This Torah portion considers whether Jacob (Yaacov) and Esau can integrate their worlds and resolve past disputes. The conflicts and agreements between Jacob and Esau and the nations they represent are of historical significance. Similar issues occur in our lives as we decide whether to take chances that could enhance our well being, but there is a deep apprehension about going forward into uncertain territory. There are many struggles in this portion – Jacob and Esau; and Jacob with an angel. Why are these struggles different? The first struggle between Jacob and Esau concerns Jacob’s personal survival and whether both of them can mutually establish new sets of relationships. Their past relationships were based upon hatred and trickery. The second struggle involves the continuing path of the Jewish people (Klal Yisroel), and how they will emerge in future generations. Jacob’s struggle with an angel is transformative; afterwards he is called Israel (Yisroel). At that time he is able to confront his personal fears and meet Esau. The portion suggests that apprehension about events is often a greater struggle than facing the actual event. Shabbat shalom, Steven Puro Nov. 28, 2009/11 Kislev, 5770 Vayetze There are several interesting linguistic oddities at the beginning of our Parashah that have been commented on extensively by the commentator and by the Midrash as well. The very name of the Parashah is problematic: "Ya'akov left Be'er Sheva and went toward Haran." Rashi asks why we need to be told where Ya'akov is leaving from – for purposes of the story we only need to know where he is headed. He answers, "It tells us that a tzaddik's leaving a place makes an impression – when a tzaddik is in a city he is its splendor, he is its glow, he is its glory, and when he leaves, its splendor and glow and glory leave with him." In a talk given by R. Frand shortly after the death of R. Ruderman, the head of the Ner Yisrael Yeshiva in Baltimore, he quoted a eulogy given by the Brisker Rav (R. Yitzchak Zev Soloveitchik) at the funeral of the Chazon Ish (d. 1953 in Israel). The Brisker Rav stated simply, "There was a world with the Chazon Ish and there is a world without the Chazon Ish." These are two completely different worlds. Once a great leader, a great person, passes away it is a completely different world, and the values and qualities of the "old world" are simply no longer available to us in the same way. Those of us who have lost parents or revered teachers will understand this immediately. The second verse says "And he met the place…" – the place where he would sleep that night and have the dream of the ladder and the angels going up and coming down. The Midrash focuses on the identification of the place, and why Ya'akov would be described as "meeting" it. We are told that "the place" is in fact the place where Avraham had almost slaughtered Yitzchak, and the place where the Temple would, in the future, be built. In other words, "the place" is Jerusalem, the holiest "place" on earth. This would make good sense, as it is a place where Gd chose to reveal himself to Ya'akov, and which Ya'akov himself identifies as "the gateway to Heaven." The only difficulty is that Ya'akov names the place Beit El, and Beit El is almost 20 km north of the Temple Mount. How are these facts to be reconciled? The Midrash tells us that in fact in his flight to Haran (Ya'akov was fleeing from his brother Esau's wrath over the incident of Yitzchak's blessings), Ya'akov went right past "the place" without stopping at all. When he arrived in Haran he exclaimed "How is it possible that I passed the place where my fathers prayed and I didn't stop?" He turned to go back to "the place" and Gd caused it miraculously to move towards him. Thus he "met" the place coming towards him. The Midrash goes on to explain that the foot of the ladder of Ya'akov's dream was on the Temple Mount, and the head of the ladder was in the "Heavenly Jerusalem," the spiritual counterpart of the earthly Jerusalem, which, under normal circumstances, is directly above the earthly Jerusalem (and at a height of 18 mil according to the Midrash; a mil is 2000 cubits or about a kilometer). The Chatam Sofer (R. Moshe Sofer, leader of the Hungarian Jewish community, d. 1839) expands on these Midrashim (paraphrased in Milei d'Oraisa by R. Shlomo Goldhaber). He explains the significance of the fact that the Heavenly Jerusalem is directly above its earthly counterpart. When this is the case, all the worlds are, as it were, in alignment and the spiritual world shields and protects its material counterpart. What happened in the case of Ya'akov's dream is that the earthly Jerusalem had to move, and therefore the alignment was disturbed – and Ya'akov's ladder was at an angle. The result of this was that to a certain extent the protection afforded by the Heavenly Jerusalem was no longer available, apparently even after the earthly Jerusalem was restored to its proper place; thus the Temple had lost its shield and was able to be destroyed, many centuries later. How are we to understand these Midrashim? Perhaps the concept of a homology between the spiritual world and the physical world is not so strange. After all, we know from science that the world is structured in layers; science, being objective, can only operate on the physical, measurable layers, but we can certainly extrapolate to layers that exist beyond the physical. And since the deeper layers provide the basis for the more superficial layers, we can perhaps understand the "shield" effect that the Midrash posits. What I find fascinating is that the alignment between the layers must be correct in order for the protective effect to be there. What we see implied then is that Ya'akov's "forgetfulness" requires him to return to the Land of Israel. Gd uproots the earthly Jerusalem to meet him, but in so doing misaligns the layers of creation, causing a kind of instability at the surface that eventually results in the destruction of the two Temples. The upshot of this argument is that it is up to every individual human being to maintain the alignment of the spiritual and material planes of existence. This is the true meaning of the Kabbalistic term tikun olam – rectification of the world. It is our privilege as human beings, and especially as Jews, to have been given the ability to gain wisdom and understanding in order to guide our life in accordance with Gd's Will. Gd has given us the Torah and its mitzvot, by practicing which we can in fact maintain and repair the alignment among all levels of creation. It is an awesome responsibility, and one that requires an awesome level of spiritual attainment. Yet Gd expects us to succeed, and we should settle for nothing less. Shabbat shalom, Bob Rabinoff Nov. 21, 2009/4 Kislev, 5770 Toldot
This week's
parasha, Toldot, is the progression from Abraham to Jacob. Shabbat Shalom, Nov. 14, 2009/27 Cheshvan, 5770 Chaye Sarah Chayei Sarah, “the life of Sarah, contains many life changing events for the Jewish people. This parsha contains generational linkages for Jews where the first patriarchal and matriarchal generation gives way to the next generation, from Abraham and Sarah to Isaac and Rebekah. The parsha contains the death of both Sarah (at 127 years) and Abraham (at 175 years), Abraham's detailed negotiation to purchase a burial ground for his family--the cave of Machpelah in Hebron, Eliezer’s (Abraham's elder and most trusted servant) mission to obtain a wife for Isaac (Gen 24:34-48), and the marriage of Isaac to Rebekah. The latter will continue the patriarchal line for the Jewish people. In development of these generational linkages the Torah leaves us with additional questions, e.g., what changes would we expect to occur in Judaism as we move further from the founding generation? It is important to note that both Sarah and Abraham are buried in the cave of Machpelah, and the land and site of the cave are the source of disputed control between Israel and Palestinians. For Jews the cave forges an ancient bond of the Jewish people to the Holy Land and the cave represents a spiritual message concerning the Almighty's promises to Abraham and future generations (Gen 12:1-2). If we utilize the perspective that the parsha is looking towards future generations, then we may be able to answer the classic question of why we learn such a limited amount about Sarah. Interestingly, in a consistent path for the future generations theme, the parsha ends (Gen XXV 12-18) with a discussion of the generations of Ishmael, also Abraham's son. Abraham' s search for a bride for Isaac is an important element for future generations of the Jewish people. Abraham's instructs Eliezer, who would be considered in today's terms the CEO of Abraham's enterprises, to be his agent to find this bride. He requires that Eliezer take an oath in this serous matter and instructs him to return to Haran, from where Abraham's family came prior to going to Canaan. He forbids Eliezer to seek a bride in Canaan. What rationale can be suggested for Abraham forbidding Isaac’s intermarriage with Canaanite women? Perhaps, Abraham knew from the Lord's promise of the land to him and future generations, that the Canaanites would be destroyed. Eliezer finds Rebekah, the daughter of Abraham's nephew Bethuel--i.e., Nahor's son. Could Abraham be sure that the search would find someone with such a close family relationship? Perhaps there is a broader interpretation, that Abraham was seeking someone who was kindred (moledet) to him from the area of "his father's house." The idea of kindred could mean either a close relation or an individual a bit further apart from the direct family line, or as the term is currently used, an individual of the same spirit and spiritual foundation. In this parsha there are clear differences between Abraham's instructions to Eliezer (Gen XXIV 1-27) and Eliezer's interpretation of his mission in obtaining a wife for Isaac (Gen XXIV: 34-48). Is this a form of Eliezer's conflict or disobedience from Abraham's requirements? In interpreting immediate circumstances, each of us may be willing to modify instructions from others. Eliezer recognizes that his task is to convince Laban and Bethuel to allow Rebekah to go with Eliezer and become Isaac’s wife. In modifying the instructions, Eliezer uses initiative to convince them of Abraham's importance and Abraham's connections to the Lord. This initiative is important since Laban, her brother, wants Rebekah to remain for a while. A key departure from prior cultural practices is that Rebekah is asked if she consents to the marriage, and she does (Gen XXIV 57-58). This practice of a woman's consent becomes an important part of Jewish law governing marriage. How is the idea of a woman's consent to be married an important statement about the marriage relationship between men and women in Jewish tradition? Current practice in some societies gives a male family member the right to give consent for a woman of that family to marry.
Shabbat Shalom, Nov. 7, 2009/20 Cheshvan, 5770 Vayera In the Parasha Vayera, we read of the incident of the Akeidah, in which God directs Abraham to sacrifice his son Isaac on one of the mountains in the land of Moriah. By doing so, God puts Abraham to the ultimate test. It seems as if God wants to see if Abraham has complete faith in Him and if Abraham would sacrifice anything on His behalf. Although Abraham does not go through with the actual sacrifice, he comes close enough that he passes the test. Many interpret this passage of the Torah as a demonstration that Abraham has total faith in God. This could mean that Abraham had such strong faith that he knew all along that God would not let him kill Isaac. Or perhaps his faith was so strong that even if he were to sacrifice Isaac, there was a hidden purpose that justified the sacrifice. However, what is puzzling is that, in verse Genesis 22:12, an angel sent down from God says, “Do not stretch out your hand against the lad nor do anything to him for now I know you are a God-fearing man…” Why would God want to know if Abraham is afraid of Him? Abraham was already willing to stand up to God, which is shown by the earlier discussion between Abraham and God when Abraham tries to keep God from destroying Sodom because innocent people might have lived there. Due to the fact that Abraham does indeed put his favorite son’s life in jeopardy, it shows that Abraham not only fears God but trusts Him as well. Perhaps the Binding of Isaac shows that even one of the most inspirational figures of the Torah feared God, but in order to accomplish great things in his life, he had to put his fears aside. As John B. Putman Jr. said, “Courage is not the lack of fear but the ability to face it.”
Shabbat Shalom,
Oct. 31, 2009/13 Cheshvan, 5770 Lech Lechah Special parashah commentary for Youth Shabbat, Oct. 31, 2009 This week’s parashah is parashah Lech Lecha. In Lech Lecha, HaShem tells Abram: “Go forth from your native land And from your father’s house To the land that I will show you. I will make you a great nation, And I will bless you. I will make your name great, And you shall be a blessing. I will bless those who bless you, And curse him that curses you, And all the families of the earth Shall bless themselves by you.” Now, even if we didn’t already know HaShem loved Abram, this is even more proof. I mean, would you say all this to someone you hate? Actually, HaShem says nothing to those he hates, he turns his back on them and forsakes them, as they have done to him. But that’s a whole other thing. Anyway, HaShem is telling Abram that he is so important to Him that his name itself could become a blessing, and those who hate him will be hated. All Abram has to do is move to a foreign land that he’s never heard of before, never been to, and didn’t know it even existed. Yes, that seems like a hard thing to do, but just think; who do you know, how many people -if they could- would do so much for you if you just did one thing for them? The answer is simple. Only someone who loves and really cares about you. Someone who cares about you should also care about your offspring, and HaShem is no different. He allows him to have a child with Sarai, which doesn’t seem extraordinary, until you realize that she is 90 years old, and he 100! Shabbat Shalom, Rebecca Levin Oct. 24, 2009/6 Cheshvan 5770 Noach In parsha Noah there is a restatement of principles expounded in Bereshit (Gen 1:1-6:8). The Almighty decides to start the world again. The destruction--the flood--was a form of salvation and a catalyst for a new beginning. The flood is a key indicator that the Almighty controls nature, rather than nature or human behavior controlling the Almighty. Isaiah (XLIII:8) indicates that these actions are related to the Almighty's role as Creator of the Universe. Who was Noah and why was he selected? The limited information indicates that "he was a righteous man who was morally pure and who walked with G-d" (Gen VI:9), and that Noah willingly followed the Almighty's commands. The Almighty chooses to maintain the covenant with Noah. He is accompanied by his household; i.e., his three sons, Shem, Japeth, and Ham, Noah's wife, his son's wives, and animals. The animals were seven pair of each clean animal, one pair of each unclean animal, seven pair of fowl, and pairs of all insects. The Almighty will maintain those on the ark while destroying the remainder of the world. The Almighty's action was to "blot out all that I have made in seven days" (Gen 7:10). This idea is a mirror image from Bereshit where the world was created in seven days. There are differing interpretations whether the Almighty's covenant was with Noah alone or with Noah and his household. The later interpretation would seem to be an important linkage to Abraham. When the flood subsides, the Almighty gives the rainbow as a sign of his covenant; and the rainbow is a statement of the Almighty's promise never to destroy the Earth again (Gen 9:13-15). Part of this promise is the Almighty's blessing and commandment to Noah and his family to "Be fruitful and multiply" (Gen 8:17, 9:1, and 9:7). What meanings should we attach that this instruction is given three times, and does the instruction have the same implication each time it is given? The Torah will show that the Almighty told both Noah and Abraham that he was going to destroy the people. Abraham argued for their lives while Noah did not argue with the Almighty about the destruction (Gen VII:5). There is a substantial time period between Noah and Abraham. The parsha shows ten generations between them; i.e., Terah--Abraham's father--is a descendant of Shem. Did the different generations of Noah and Abraham have a different understanding of the covenant? Perhaps the Almighty's promises to Noah and sign of the covenant to Noah allowed Abraham to argue with and request that the Almighty keep those commitments and not destroy the people or the world. Shabbat Shalom, Steven Puro Oct. 17, 2009/29 Tishrei, 5770 Bereshit
I LOVE THIS PARASHA! It not only begins a new cycle of the year; it is
also marks a new chapter for each of us in the Book of Life for 5770. We believe there are 613 mitzvot by which we are to live. In the first two chapters of the parasha, we find three basic mitzvot. In chapter one after breathing life into Adam and creating Eve, we are told (1:28) “P’ru u’r’vu”-“be fruitful and multiply.” Thus we are to raise a family. To me, it means whether naturally or via adoption we are obligated to teach Jewish laws, morals, values and customs to the next generation.
A second mitzvah is found in chapter two.
Verses one through three acknowledge G-d as Creator, the One we are to
emulate and rest every seventh day. Shabbat is instituted from the very
beginning of the Torah. Thus we are obliged to recognize the significance
of our labors. We are required to step back once a week to assess our
successes and mistakes. What a valuable opportunity for us! Thus one sees in B’raysheet, not merely a story of creation, but the opportunity to learn the purpose of creation: living in a way that enhances the acts of creation by multiplying G-d’s gifts of life; emulating G-d in rest and reflection; and taking responsibility for using the bounty G-d bestowed upon us. Shabbat Shalom, Rabbi Jay M. Krause Oct. 3, 2009/15 Tishrei, 5770 Sukkot The Torah says, “Everyone settled in the Land of Israel must live in huts.” In the month of Tishri, the harvest season, when the silos are brimful with the produce of the fields there is reason for concern that one may become complacent, and, as the Torah puts it, “Your heart may grow haughty, and you may forget Hashem your God” (Deut. 8:14). Therefore, the Torah decreed that at a time when people may feel securely settled, they should leave their comfortable home and live in the frail sukkah. This will make them realize that they are only as strangers passing through this world, and their existence is as unstable as the sukkah. Instead of relying on their sturdy home, they should place their trust in the protective shade of God, as the children of Israel did when they left Egypt. In the wilderness they dwelled in flimsy huts, but God’s Clouds of Glory surrounded them, and the Shechinah dwelled among them. One should always be mindful of the message of the sukkah, for the sukkah symbolizes God’s care and guardianship of Klal Yisrael (collective Israel). Therefore, the s’chach may not be made from such items that are subject to tum’ah (defilement), such as a ladder, a spade, or a shovel. Also, there may not be significant separation between the sukkah and the s’chach, intimating that there exists no separation between Klal Yisrael (collective Israel) and Hashem (God). Rabbi Menachem Mendel Schneerson, O.B.M. (Adapted) Sept. 26, 2009/8 Tishrei, 5770 Ha'azinu In Moses’ penultimate address to the children of Israel, in poetic form (an aid to memory), he telescopes our history. In a nutshell, difficult straits, liberation by God, prosperity, rebelliousness against God, great suffering at the hands of alien nations who misunderstand their role as God’s instruments for temporary discipline of Israel and then God will avenge and redeem us. In the past when Moses exhorted the people to remain loyal to God and described the woes which will result from our disobedience, he always linked our salvation to teshuva, repentance and return to God. However in this poem Moses makes no such connection. Instead he says that despite our backsliding and deserved dire consequences thereof, God will, in His own time, deliver us from our distress with no mention of necessary compensatory behavior on our part. It seems to me that God, through Moses, is telling us that ultimately He has unqualified love for us; that He has no intention of ever allowing our total destruction, whether we earn it or not. However, i believe we would be ill-advised to take this for granted and be lulled into behavioral complacency based on this assurance. There is no doubt in my mind that we are better off – in and of ourselves, and in our relationship with God – through the constant practice of teshuva. And though we have just come through – i hope successfully for all of us – an intense period of teshuva, there is no time like the present to start – or continue, as the case may be. Eleanor (the better) Roosevelt beautifully expressed what should be a person’s response to the condition of unqualified love. She wrote: “Up to a certain point it is good for us to know that there are people in the world who will give us love and unquestioned loyalty to the limit of their ability. (Which in God’s case is limitless and infinite.) “I doubt however if it is good for us to feel assured of this without the accompanying obligation of having to justify this devotion by our behavior.” Shabbat shalom, Rabbi Ephraim Zimand
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