In last week’s Parashat: Shemot, Moses understands that he has failed in his mission and asks Ha-Shem: “G-d, why did You bring harm upon the people? Why did You send me?” (Ex. 5:22-23). G-d promises Moses in this week’s Parashat that the Israelites, suffering under Egyptian oppression, will witness G-d's fulfillment of the covenant He made with the patriarchs, by giving them the land of Canaan (Ex. 6:2-8).
Another revelation G-d makes is His other name, the name no one so far has heard or used. The name we don’t say nor try to decipher. This name we don’t even try to pronounce in our own minds for fear of mispronouncing it. To Avraham, Yitchak and Jacov, G-d went by El Shaddai or Elohim, here, He reveals Himself to Moshe as ‘Havaye’ (the Hassidic accepted referal to the real name). This new name G-d reveals to Moshe, is according to the Rashi (ibid, v 3), the name G-d uses when He is faithful to His word, by keeping his promises. G-d promised to take His people to Ha-Eretz before but did not fulfill them in their times. He did not reveal His ‘Havaye’ to them.
This time it’s different, He promises to take them out of the land in their time. This is interesting because this means that this present generation in Egypt will witness the fulfillment of the Exodus. The Lubavitcher Rebbe takes what Rashi states a bit further; based on the Kabbalistic meaning of the word ‘Havaye’, one who is on an extremely exalted level. Before, when G-d revealed Himself to our forefathers, He was on a lower level and thus used the names Shaddai and Elohim. But now that His Israelites underwent the hardship as a people, they were worthy to be exposed to the higher Name. In Chassidic thought, the two earlier names of G-d were in accordance of the development of nature: With other words, in the order nature happens.
According to the Chassidut (Netivot Shalom), the Jewish people are finding themselves on the 49th level of spiritual purity with only one level to go down, the 50,th which would keep them in Egypt for another 190 years. Remember, Ha-Shem did tell Avraham that they would be enslaved for 400 years. So Ha-Shem decides to override nature (his two other names) and stop the suffering. Another requisite to reveal and use the new Name is the receiving of the Laws, the Torah. Thus you can say that by G-d ‘stepping in,’ He also makes the commitment to stay for as long as the Exodus out of Egypt takes and to give the Israelites to the Torah when the time is right. So Ha-Shem, now known by His new name, is not leaving.
With this comes a third part: the revelation of his mighty miracles. Or, you could call that ‘G-d’s ammonition’ that is meant to physically get the Israelites out of there, and also meant to show the commitment to His own people. We’re set and ready to go: We have the divine Name, we will have His fullfilment of the promise and we have the ammo. Now, let my People go, go ,go.
Vayeshev 12
Introducing: Divine Intervention Global Positioning System (DI-GPS).
Without it, Joseph is lost.
If you read this week's Parashat straight from the Torah, by yourself and without the help of the commentaries, it will be clear to you what the story of Joseph is all about. And when you read the story, you feel the Divine Intervention. That’s how clear the story about Joseph is written. This Divine Intervention that occurs time and again, helps Joseph reach his brothers and later his destiny: Egypt. Jacov sends him to find his brothers without a map and without guides. How's that possible? How can a man venture into the desert without anything? Rashi points out that when Jacov sends Joseph away, it really has double significance. On one hand, Jacov wants to know how his sons and his flock are doing. But much more significantly is the second underlying meaning. HaShem sends the future of Israel away from Israel! Rashi also points out that the words: Va-yishlachehu Mi Emek Hebron – And he sent him from the valley of Hebron, refer to the prophecy between HaShem and Avraham. Hebron is not in an ‘emek’ or valley. Technically, Hebron is 3,050 feet above sea level. Then why call it an ‘emek’?
Hebron is the burial place of Avraham, and the term ‘emek’ is used here signifying a ‘deep place’, according to Rashi. Jacov and Joseph are unwittingly fulfilling a prophecy as told to Avraham by HaShem regarding the future of his descendants. And the future - has to start somewhere else.
Now, on his way, Joseph meets a man who guides him where to go next – a man who actually overheard his brothers say where they went. How’s that possible? Who does that? Ramban thinks that by now, Joseph would have turned around and call it a day. But he meets this man who shows him the way. Clearly this is Divine Intervention. Our Sages designate this ‘man’ to be the angel Gabriel. We see how Divine Intervention guides every step that Joseph makes.
We have learned by now that Joseph is a chosen man. He’s given the title of Tzadik by birth - the only man ever to be given this title in the Torah. He snitches on his brothers to his father when they make mistakes, which makes him a hated figure. He’s also a vain man. The Torah even points out that he’s a good-looking man. Why do we have to know these details? Normally the Torah does not concern itself with describing a person as ‘beautiful’. Perhaps it is so we can understand that when his brothers sell him, because they hate him that much, he’s not harmed. He’s sold three times over as a slave and ends up in the prosperous House of Potiphar, unharmed. From the very start he’s not a normal slave. He climbs up the ladder and becomes the Master of Potiphar’s Estates. Joseph does not hide his loyalty to HaShem, in fact, he speaks about it all the time. This loyalty gets him into trouble. In the meantime, in chapter 38, the story of Judah and Tamar, suddenly interrupts the Parashat. Just like that we read about Judah and Tamar. Why? According to the Malbim, before we descent into Egypt and before the terror of the next Pharaoh and the greatest of exiles ever, the lineage of descendants that lead to David HaMelach and later will lead to the Maschiach, has to be established first. And that is why this chapter interrupts us.
But there’s something else here. As we know, Tamar seduced Judah. And Judah simply did not know. And later, when Tamar is being led before Judah, she does not give him away. As she was being brought out, she sent word to her father-in-law (Judah), "To the man to whom these belong, I am with child." And continues, "I pray you, whose these are, the ring (with signet) and the cord and the staff." With other words, Tamar could have given away Judah as the father, but she didn’t. And Judah realizes that she is more righteous than he. After this chapter we continue the story about Joseph and we learn that the wife of Potiphar also tries to seduce Joseph but does not succeed. Divine Intervention. We know Joseph is a beautiful figure, so it doesn’t come much as a surprise when Potiphar’s wife tries to seduce Joseph. As an emerging Tzaddik he also knows to refuse the courting of her. She is insulted by his refusal, and so it is Potiphar’s wife who turns events around and changes everything Joseph has built up so far in Egypt. She lies about the event by changing the truth with just a few words.
The truth: “Joseph left his garment in her hand, and fled, and got himself out. That she called unto the men of her house.” But her version to her husband Potiphar: “That he left his garment by me and fled out. As I lifted my voice and cried. The Hebrew slave came unto me to mock me.”
So here we see two women in this Parashat holding the garment of the men one succeeded in seducing and the other did not. We have Tamar holding the belongings of Judah without giving away what happened and therefore sparing him. And we have the wife of Potiphar holding the garments of Joseph doing the opposite: blaming Joseph and thus sending him away. Both these women have direct power to change things for better or for worse. Tamar shows the courage to use words carefully as not to blame Judah. Potiphar’s wife shows how words can blame Joseph for something he did not do.
Call it Divine… Intervention. Because there’s a reason we’ll learn soon why the Divine Intervention GPS leads Joseph straight into the dungeons of the Pharaoh, to continue his.. Divine… Destiny.
Without it, Joseph is lost.
If you read this week's Parashat straight from the Torah, by yourself and without the help of the commentaries, it will be clear to you what the story of Joseph is all about. And when you read the story, you feel the Divine Intervention. That’s how clear the story about Joseph is written. This Divine Intervention that occurs time and again, helps Joseph reach his brothers and later his destiny: Egypt. Jacov sends him to find his brothers without a map and without guides. How's that possible? How can a man venture into the desert without anything? Rashi points out that when Jacov sends Joseph away, it really has double significance. On one hand, Jacov wants to know how his sons and his flock are doing. But much more significantly is the second underlying meaning. HaShem sends the future of Israel away from Israel! Rashi also points out that the words: Va-yishlachehu Mi Emek Hebron – And he sent him from the valley of Hebron, refer to the prophecy between HaShem and Avraham. Hebron is not in an ‘emek’ or valley. Technically, Hebron is 3,050 feet above sea level. Then why call it an ‘emek’?
Hebron is the burial place of Avraham, and the term ‘emek’ is used here signifying a ‘deep place’, according to Rashi. Jacov and Joseph are unwittingly fulfilling a prophecy as told to Avraham by HaShem regarding the future of his descendants. And the future - has to start somewhere else.
Now, on his way, Joseph meets a man who guides him where to go next – a man who actually overheard his brothers say where they went. How’s that possible? Who does that? Ramban thinks that by now, Joseph would have turned around and call it a day. But he meets this man who shows him the way. Clearly this is Divine Intervention. Our Sages designate this ‘man’ to be the angel Gabriel. We see how Divine Intervention guides every step that Joseph makes.
We have learned by now that Joseph is a chosen man. He’s given the title of Tzadik by birth - the only man ever to be given this title in the Torah. He snitches on his brothers to his father when they make mistakes, which makes him a hated figure. He’s also a vain man. The Torah even points out that he’s a good-looking man. Why do we have to know these details? Normally the Torah does not concern itself with describing a person as ‘beautiful’. Perhaps it is so we can understand that when his brothers sell him, because they hate him that much, he’s not harmed. He’s sold three times over as a slave and ends up in the prosperous House of Potiphar, unharmed. From the very start he’s not a normal slave. He climbs up the ladder and becomes the Master of Potiphar’s Estates. Joseph does not hide his loyalty to HaShem, in fact, he speaks about it all the time. This loyalty gets him into trouble. In the meantime, in chapter 38, the story of Judah and Tamar, suddenly interrupts the Parashat. Just like that we read about Judah and Tamar. Why? According to the Malbim, before we descent into Egypt and before the terror of the next Pharaoh and the greatest of exiles ever, the lineage of descendants that lead to David HaMelach and later will lead to the Maschiach, has to be established first. And that is why this chapter interrupts us.
But there’s something else here. As we know, Tamar seduced Judah. And Judah simply did not know. And later, when Tamar is being led before Judah, she does not give him away. As she was being brought out, she sent word to her father-in-law (Judah), "To the man to whom these belong, I am with child." And continues, "I pray you, whose these are, the ring (with signet) and the cord and the staff." With other words, Tamar could have given away Judah as the father, but she didn’t. And Judah realizes that she is more righteous than he. After this chapter we continue the story about Joseph and we learn that the wife of Potiphar also tries to seduce Joseph but does not succeed. Divine Intervention. We know Joseph is a beautiful figure, so it doesn’t come much as a surprise when Potiphar’s wife tries to seduce Joseph. As an emerging Tzaddik he also knows to refuse the courting of her. She is insulted by his refusal, and so it is Potiphar’s wife who turns events around and changes everything Joseph has built up so far in Egypt. She lies about the event by changing the truth with just a few words.
The truth: “Joseph left his garment in her hand, and fled, and got himself out. That she called unto the men of her house.” But her version to her husband Potiphar: “That he left his garment by me and fled out. As I lifted my voice and cried. The Hebrew slave came unto me to mock me.”
So here we see two women in this Parashat holding the garment of the men one succeeded in seducing and the other did not. We have Tamar holding the belongings of Judah without giving away what happened and therefore sparing him. And we have the wife of Potiphar holding the garments of Joseph doing the opposite: blaming Joseph and thus sending him away. Both these women have direct power to change things for better or for worse. Tamar shows the courage to use words carefully as not to blame Judah. Potiphar’s wife shows how words can blame Joseph for something he did not do.
Call it Divine… Intervention. Because there’s a reason we’ll learn soon why the Divine Intervention GPS leads Joseph straight into the dungeons of the Pharaoh, to continue his.. Divine… Destiny.
Chayei Sarah 12
There are two themes here that can be easily translated into modern times. Firstly it is the command to purchase the burial plot for Sarah and secondly it is the discovery of Rebecca to be the right choice for Isaac. Death and Marriage, the passing of one generation to another: Dor va’Dor. Today, many of us use the actual purchase of the Cave of Machpelach as the black and white proof that Eretz Israel is ours. This Cave and the Temple and the burial ground for Joseph at Shechem, are the three steadfast places that stand as physical proof that we belong there (Bereshit Rabbah 79). Both Machpelach and Shechem are actually paid for. The price did go up: Abraham paid in silver while David paid in gold. Those in the world who call the Torah the Old Testament, know very well that these literal occurrences, described so plain and practical, are indisputably proof that The Promised Land is indeed our Land.
Usually the Torah does not go into the details of daily incidentals of human existence. It steers clear of domestic matters. That is why our Rabbis have been fascinated about this sidrah. Ibn Ezra regards the mentioning of the buying of the burial ground as: “The preeminence of the land of Israel over all other lands, both for the living and dead.” Ezra also sees it as proof of Avraham’s inheritance. The second theme in this Parashat, that of seeking a suitable wife for Isaac, can also be seen in modern time. It is the last of Avraham’s activities that of briefing his servant on how to go about seeking the right candidate. He makes his servant swear that he won’t take a wife for Isaac from within the Canaanites, “among whom I dwell”. Avraham directs him to go “unto my country, and to my kindred…” Let’s take a closer look as to what Avraham meant. Abravanel wonders about this as well, he asks: “why not from among the Canaanites? Was it because they were idol worshippers?” We know that even Avraham’s own family worshipped idols. Why did he place the daughters of Canaan out of reach and not the daughters of Bethuel and Nahor who were also among idol worshippers? Meanwhile, there were clearly good Canaanites like Aner and Eshkol whose offspring Avraham also excluded.
The answer comes down to the definition of the word ‘molad’ti’. When Avraham says ‘my kindred’ – molad’ti, the Sages had various ways of translating the meaning of the word. Rashi took the word in the usual sense of ‘birthplace’. Meanwhile, Ramban left it open and saw two possibilities; that of kindred, family and place and on the other side, members of the same race or origins but not necessarily family. Rashi finds the answer in the word ‘deeds’ - k’Maaseh’ – “According to the deeds of the land of Egypt in which you dwelt”. With other words, it was understood that the deeds of the Egyptians and Canaanites were worse than others. Deeds much worse than idol worshipping. Was Isaac to be married locally, within any of these people, Avraham feared that Isaac would assimilate. Later, when the servant meets Rebecca and she passes her character test by fetching more water for the camels, it becomes clear that symbolically the Torah teaches us about the importance of character. When the servant picks out Rebecca to talk to, because she was the prettiest among the maidens, the Torah sets the record straight and proves that her inner beauty is more important. A lesson every son’s mother wishes her future daughter-in-law to pass.
But where do find a Rebecca today, JDate?
Usually the Torah does not go into the details of daily incidentals of human existence. It steers clear of domestic matters. That is why our Rabbis have been fascinated about this sidrah. Ibn Ezra regards the mentioning of the buying of the burial ground as: “The preeminence of the land of Israel over all other lands, both for the living and dead.” Ezra also sees it as proof of Avraham’s inheritance. The second theme in this Parashat, that of seeking a suitable wife for Isaac, can also be seen in modern time. It is the last of Avraham’s activities that of briefing his servant on how to go about seeking the right candidate. He makes his servant swear that he won’t take a wife for Isaac from within the Canaanites, “among whom I dwell”. Avraham directs him to go “unto my country, and to my kindred…” Let’s take a closer look as to what Avraham meant. Abravanel wonders about this as well, he asks: “why not from among the Canaanites? Was it because they were idol worshippers?” We know that even Avraham’s own family worshipped idols. Why did he place the daughters of Canaan out of reach and not the daughters of Bethuel and Nahor who were also among idol worshippers? Meanwhile, there were clearly good Canaanites like Aner and Eshkol whose offspring Avraham also excluded.
The answer comes down to the definition of the word ‘molad’ti’. When Avraham says ‘my kindred’ – molad’ti, the Sages had various ways of translating the meaning of the word. Rashi took the word in the usual sense of ‘birthplace’. Meanwhile, Ramban left it open and saw two possibilities; that of kindred, family and place and on the other side, members of the same race or origins but not necessarily family. Rashi finds the answer in the word ‘deeds’ - k’Maaseh’ – “According to the deeds of the land of Egypt in which you dwelt”. With other words, it was understood that the deeds of the Egyptians and Canaanites were worse than others. Deeds much worse than idol worshipping. Was Isaac to be married locally, within any of these people, Avraham feared that Isaac would assimilate. Later, when the servant meets Rebecca and she passes her character test by fetching more water for the camels, it becomes clear that symbolically the Torah teaches us about the importance of character. When the servant picks out Rebecca to talk to, because she was the prettiest among the maidens, the Torah sets the record straight and proves that her inner beauty is more important. A lesson every son’s mother wishes her future daughter-in-law to pass.
But where do find a Rebecca today, JDate?
Lech Lecha. Why Avram?
We are three weeks into the Torah and we are twenty generations along. HaShem’s patience with men’s yotzer harah (bad instincts), can be measured in time. Firstly, Adam didn’t make it long. God didn’t have much patience with him. Then it seems He waited ten generations before his patience ran out again and God selects Noah and company as the only survivors after the flood. In this Parashat again after ten generations, He selects Avram as the one to lead the nations to come. Why Avram? What do we know about him? –Nothing at all.
We know more about why Noah was chosen, than why Avram was chosen. At least in Parashat Noah it’s written: “Walk before me and be thou whole-hearted.” We know Noah was Tamim, whole-hearted. Today’s parashat starts immediately with “Lech Lecha,” without any clarification. Rambam, Maimonides, in his Mishneh Torah, spends a great deal digging into Avram’s earlier life – that part the Torah does not mention. He sets it up with explaining that in the days of Enosh, men fell into grave error. They argued: “Since God created the stars and spheres to govern the universe, placing them on high…they need to be praised, glorified and paid homage to…” But with the passage of time, Rambam continues: “They arose false prophets, started making idols, and forgot all about the One God.” People started only recognizing and believing and worshiping idols made of wood and stone.
Rambam continues that only a few, Enoch, Methuselah, Noah, Shem and Eber, did recognize the One God. In this manner, he writes, the world continues on its course until there was born the pillar of the world.
In his effort to explain Avram, Rambam continues: “Forty years was Avram when he acknowledges his Creator.” What happens next is directly comparable with the behaviour Moses displays during his awareness of what his mission should be and Avrams awakening. Both Avram and Moses become angry and even physically violent. They both protest in similar ways against wrong – in the name of right.
Avram begins debating on behalf of the One God. According to Rambam, he tries to convince his fathers’ customers not to buy the images his own father Terach purveys and sells for a living. We can imagine a kind of Judaica store or even a souvenir shop to which Avram protests. Avram is good at debating the reason why there’s One God, so good that the King of the Chaldeans pursues him. Now we know that Avram is seventy five years old when he, Sarai and Lot depart from Charan. So you can say that HaShem watched Avram for 35 years debate and flee and become a pure believer before finally saying: “Lech Lecha.”
Rambam thinks it’s because Avram came close to Canaan and called upon God, that God spoke to Avram. Just like Moses, with the words “Lech Lecha”, God uproots Avram in the direction of the promised land. Just like Noah, Avram is the only shimmer of light left on earth. We know that from the words: ”…and in thee shall be blessed all the families of the earth.”
But where is Avram’s resumé?
The Torah doesn’t explain why Avram is perfect for the job. There aren’t clear words like: “Walk before me. Walk with me.” Or, words like: “…if you walk in My statutes,” or “if you hearken to the Lord your God,” as in the case of David, Solomon and Isaac. Rambam concludes that it isn’t Avram’s inner struggle with idols and outer struggle against them that makes him HaShem’s choice. No, Rambam clearly thinks that the real reason is that the Chaldeans had persecuted Avram and that he was heading into the direction of Canaan and that there his name, would become great and the nations would be blessed through him.
Our Sages were not content with making Avram out to be a martyr. They credit him with something amazing. They go as far as to believe that Avram observed the whole Torah even before it was given.
The bottom line for hiring Avram without a resumé, without references, the Sages agree was simply the choice. The choice by the President, CEO and Chairman himself: God – and who is going to argue with that?
We know more about why Noah was chosen, than why Avram was chosen. At least in Parashat Noah it’s written: “Walk before me and be thou whole-hearted.” We know Noah was Tamim, whole-hearted. Today’s parashat starts immediately with “Lech Lecha,” without any clarification. Rambam, Maimonides, in his Mishneh Torah, spends a great deal digging into Avram’s earlier life – that part the Torah does not mention. He sets it up with explaining that in the days of Enosh, men fell into grave error. They argued: “Since God created the stars and spheres to govern the universe, placing them on high…they need to be praised, glorified and paid homage to…” But with the passage of time, Rambam continues: “They arose false prophets, started making idols, and forgot all about the One God.” People started only recognizing and believing and worshiping idols made of wood and stone.
Rambam continues that only a few, Enoch, Methuselah, Noah, Shem and Eber, did recognize the One God. In this manner, he writes, the world continues on its course until there was born the pillar of the world.
In his effort to explain Avram, Rambam continues: “Forty years was Avram when he acknowledges his Creator.” What happens next is directly comparable with the behaviour Moses displays during his awareness of what his mission should be and Avrams awakening. Both Avram and Moses become angry and even physically violent. They both protest in similar ways against wrong – in the name of right.
Avram begins debating on behalf of the One God. According to Rambam, he tries to convince his fathers’ customers not to buy the images his own father Terach purveys and sells for a living. We can imagine a kind of Judaica store or even a souvenir shop to which Avram protests. Avram is good at debating the reason why there’s One God, so good that the King of the Chaldeans pursues him. Now we know that Avram is seventy five years old when he, Sarai and Lot depart from Charan. So you can say that HaShem watched Avram for 35 years debate and flee and become a pure believer before finally saying: “Lech Lecha.”
Rambam thinks it’s because Avram came close to Canaan and called upon God, that God spoke to Avram. Just like Moses, with the words “Lech Lecha”, God uproots Avram in the direction of the promised land. Just like Noah, Avram is the only shimmer of light left on earth. We know that from the words: ”…and in thee shall be blessed all the families of the earth.”
But where is Avram’s resumé?
The Torah doesn’t explain why Avram is perfect for the job. There aren’t clear words like: “Walk before me. Walk with me.” Or, words like: “…if you walk in My statutes,” or “if you hearken to the Lord your God,” as in the case of David, Solomon and Isaac. Rambam concludes that it isn’t Avram’s inner struggle with idols and outer struggle against them that makes him HaShem’s choice. No, Rambam clearly thinks that the real reason is that the Chaldeans had persecuted Avram and that he was heading into the direction of Canaan and that there his name, would become great and the nations would be blessed through him.
Our Sages were not content with making Avram out to be a martyr. They credit him with something amazing. They go as far as to believe that Avram observed the whole Torah even before it was given.
The bottom line for hiring Avram without a resumé, without references, the Sages agree was simply the choice. The choice by the President, CEO and Chairman himself: God – and who is going to argue with that?
Noah. The Ultimate Parashat.
The historical speed with which we read Parshiot Bereshiet and Noah are mindboggling. In Noah we are ten generations and 1656 years further. The average age of each generation comes to 912 years, with Methusaleh taking the first price for living to a ripe old age of 969 years. If you fast-forward your DVD player while watching a movie, you still wouldn’t be able to catch up with the speed with which we are reading the beginnings of the Torah. Bereshiet teaches us history in light speed: We go from nothing to Gan Eden, from Adam to Cain. Alas most importantly, in Bereshiet we end on a very bad note.
The writing’s on the wall: mankind can be bad. We can divide the totality of sins in four stages: 1- Adam’s sin, 2- Cain’s sin, 3- Lemech’s sin and 4- The Collective Sins -(see Rosh Hoshana Liturgy). The decline of mankind is in fact so bad and so bloody and murderous, that HaShem sees no other way than to completely start over. This is the grim reality and the reason why Noah is selected and being called upon for help. While today we can buy Fisher Price toys with Noah, the Ark and multiple animals for children to play with; and while we can observe newborns sleeping under a Noah Mobile turning gently around and around playing a lullaby, not many parents realize the dark side of the story. So dark and so desperate, that HaShem is willing to destroy what He has built and literally re-start Ha-Olam. Noah, is chosen and he’s the first man in the Torah to receive titles of distinction. “Noah was a man, righteous (Tzadik) and whole-hearted in his generations.” Avraham received the same title of whole-hearted: “Walk before Me and be thou whole-hearted.” Clearly being whole-hearted – tamim, is a character trait more important than anything else. It’s what Avraham and Noah have in common. Meanwhile many of our Sages have discussed the phrase “For thee have I seen righteous before Me in this generation.” Rashi carefully admits that some Rabbis think that had Noah lived in a righteous generation, he’d be even more righteous, while had he lived during Avraham’s time, he’d be worthless. Pretty tough and harsh terms. In Levush Haora, Rabbi Mordechai Yaffe comments that both of Rashi’s observations pretty much mean the same: Noah was a mediocre man. Still, if we look at the circumstances and at the times in which Noah lived, then he must have been quite a righteous and good man. All and everything around him was against everything he stood for. We are talking about a society so much in decline and so bad, that only Noah and his direct family were chosen to survive what is to come next. Noah will become the next Adam. Noah will become the new and with that the first generation from which everyone else will arise. That makes this Parashat arguably the most complete and ultimate of all Parshiot.
Think about it, we have the new (read second) beginning of Olam, the lesson of bad versus good, a new leader, a new generation to start mankind with and seven brand new Noahhide laws to adhere to. That makes this Parashat the most complete lesson of all Parshiot. And most importantly, in time to come, we are now allowed to develop and refine the lean pastrami sandwich. We are no longer vegetarians. The most often quoted reason for that is the literal realization that all vegetation on earth had to grow back after the flood and that there was not enough food otherwise. Rav Kook, in Tallelei Orot, beautifully puts the meaning of suddenly being allowed to be carnivorous, in a different way. He believed that since mankind had let go of its moral instincts before, he was now allowed to kill an animal rather than his own kind. It was for this reason that mankind had been granted the permission to slaughter animals for food. But he called it a transitional tax, something temporary until the brighter era would be reached. From Isaiah -“Nation shall not lift up sword against nation neither shall they learn the arts of war anymore.” In this message, Rav Kook believed to hear that man’s compassion would extend to the animal Kingdom as well.
It is interesting to notice that the seven Noahide laws or shevah mitzvot bnei Noah, almost all are shaped to prevent what was before the flood. The seven laws listed by the Tosefta and the Talmud are: 1- Prohibition of Idolatry, 2- Prohibition of Murder, 3- Prohibition of Theft, 4- Prohibition of Sexual immorality, 5- Prohibition of Blasphemy, 6- Prohibition of eating flesh taken from an animal while it is still alive, 7- Establishment of courts of law. By this time HaShem realizes that man with his own free will, can easily engage himself in bad ways - of which the foolishness of Babel is the prime example. With the sin of Babel this Parashat comes finally to an end. In the next Parashat thankfully a better generation emerges. Thank God for Avraham.
The writing’s on the wall: mankind can be bad. We can divide the totality of sins in four stages: 1- Adam’s sin, 2- Cain’s sin, 3- Lemech’s sin and 4- The Collective Sins -(see Rosh Hoshana Liturgy). The decline of mankind is in fact so bad and so bloody and murderous, that HaShem sees no other way than to completely start over. This is the grim reality and the reason why Noah is selected and being called upon for help. While today we can buy Fisher Price toys with Noah, the Ark and multiple animals for children to play with; and while we can observe newborns sleeping under a Noah Mobile turning gently around and around playing a lullaby, not many parents realize the dark side of the story. So dark and so desperate, that HaShem is willing to destroy what He has built and literally re-start Ha-Olam. Noah, is chosen and he’s the first man in the Torah to receive titles of distinction. “Noah was a man, righteous (Tzadik) and whole-hearted in his generations.” Avraham received the same title of whole-hearted: “Walk before Me and be thou whole-hearted.” Clearly being whole-hearted – tamim, is a character trait more important than anything else. It’s what Avraham and Noah have in common. Meanwhile many of our Sages have discussed the phrase “For thee have I seen righteous before Me in this generation.” Rashi carefully admits that some Rabbis think that had Noah lived in a righteous generation, he’d be even more righteous, while had he lived during Avraham’s time, he’d be worthless. Pretty tough and harsh terms. In Levush Haora, Rabbi Mordechai Yaffe comments that both of Rashi’s observations pretty much mean the same: Noah was a mediocre man. Still, if we look at the circumstances and at the times in which Noah lived, then he must have been quite a righteous and good man. All and everything around him was against everything he stood for. We are talking about a society so much in decline and so bad, that only Noah and his direct family were chosen to survive what is to come next. Noah will become the next Adam. Noah will become the new and with that the first generation from which everyone else will arise. That makes this Parashat arguably the most complete and ultimate of all Parshiot.
Think about it, we have the new (read second) beginning of Olam, the lesson of bad versus good, a new leader, a new generation to start mankind with and seven brand new Noahhide laws to adhere to. That makes this Parashat the most complete lesson of all Parshiot. And most importantly, in time to come, we are now allowed to develop and refine the lean pastrami sandwich. We are no longer vegetarians. The most often quoted reason for that is the literal realization that all vegetation on earth had to grow back after the flood and that there was not enough food otherwise. Rav Kook, in Tallelei Orot, beautifully puts the meaning of suddenly being allowed to be carnivorous, in a different way. He believed that since mankind had let go of its moral instincts before, he was now allowed to kill an animal rather than his own kind. It was for this reason that mankind had been granted the permission to slaughter animals for food. But he called it a transitional tax, something temporary until the brighter era would be reached. From Isaiah -“Nation shall not lift up sword against nation neither shall they learn the arts of war anymore.” In this message, Rav Kook believed to hear that man’s compassion would extend to the animal Kingdom as well.
It is interesting to notice that the seven Noahide laws or shevah mitzvot bnei Noah, almost all are shaped to prevent what was before the flood. The seven laws listed by the Tosefta and the Talmud are: 1- Prohibition of Idolatry, 2- Prohibition of Murder, 3- Prohibition of Theft, 4- Prohibition of Sexual immorality, 5- Prohibition of Blasphemy, 6- Prohibition of eating flesh taken from an animal while it is still alive, 7- Establishment of courts of law. By this time HaShem realizes that man with his own free will, can easily engage himself in bad ways - of which the foolishness of Babel is the prime example. With the sin of Babel this Parashat comes finally to an end. In the next Parashat thankfully a better generation emerges. Thank God for Avraham.
Ki Tetzeh 11
You can say that last week’s Parasha Shoftim, was about the architecture of how to build the right justice system. Shoftim teaches us to elect the judges and officers for local courts, regional courts and the High Court in Jerusalem and to obey our Sages.
This week’s Parashat is a perfect follow up. This week we are taught certain very important Mitzvot. You see, now that we know how we will be judged by HaShem, but also by our elected Judges, we can continue with learning the things we will be judged on.
Ki Tezeh is the only Parashat, according to Maimonides to contain 72 positive and negative precepts.
The Midrash discusses the difference between a person who obeys the Mitzvot blindly - based on the notion that everything is ‘HaShem’s’ will – whether one understands the mitzvah or not, versus; a person who wants to understand the Mitzvah and the meaning of it.
Some Mitzvot are easy to understand: the prohibition of fraud and Lashon Hora are clear. Other Mitzvot are not as clear. Rabbi Yosef Heinemann in his writings ‘Ta’amei Mitzvot’ , applauds the search of the meaning of Mitzvot. With other words, the searching of the ‘why’ is, in his eyes, a Mitzvot in and of itself.
Rabbi Heinemann writes: “…we must endeavour, as far as possible, to appreciate the wisdom and justice of His commands.”
Therefore it is beautiful to watch Maimonides fight it out with Nachmonides when it comes to the Mitzvah of sending away the mother bird from its nest with either young or eggs in it.
Maimonides understands both those who believe that commandments have no object at all. But he also hears those who say that the commandments have a certain aim, purpose and meaning.
Maimonides goes as far as explaining the separation of an animal and its young before the slaughter of either one, to prevent the suffering of the animals. Rambam explains that the suffering of animals does not differ from that of man; Quote: “…since the love and tenderness of the mother for her young ones is not produced by reasoning but by imagination, and this faculty exists not only to man but in most livings things.” (end quote)
Nachmanides does not believe that the sending away of the motherbird is dictated by considerations of cruelty of animals. Ramban thinks it is purely educational and teaches us kindness and compassion to eachother.
But both lead to the conclusion that compassion is the main meaning of the Mitzvah to take the motherbird away. The same can be said about separating the mother from its calf when one is about to be slaughtered.
And since these Mitzvot are mentioned at the beginning of the Parasha with many other Mitzvot to follow, we can make the following conclusion: It is necessary to understand what compassion is, before learning why making a vow is wrong. Why the fruit that you leave on the field is for those who find it after you. Why a father shall not be put to death for the sin of his children or vice versa.
The Judges in Parasha Shoftim are said not to respect the accused. But in this Parasha we learn that man needs to be taught what compassion is so that he understands the Mitzvot better and so that he can avoid going down the wrong path to end up standing in front of a Judge as the accused.
This week’s Parashat is a perfect follow up. This week we are taught certain very important Mitzvot. You see, now that we know how we will be judged by HaShem, but also by our elected Judges, we can continue with learning the things we will be judged on.
Ki Tezeh is the only Parashat, according to Maimonides to contain 72 positive and negative precepts.
The Midrash discusses the difference between a person who obeys the Mitzvot blindly - based on the notion that everything is ‘HaShem’s’ will – whether one understands the mitzvah or not, versus; a person who wants to understand the Mitzvah and the meaning of it.
Some Mitzvot are easy to understand: the prohibition of fraud and Lashon Hora are clear. Other Mitzvot are not as clear. Rabbi Yosef Heinemann in his writings ‘Ta’amei Mitzvot’ , applauds the search of the meaning of Mitzvot. With other words, the searching of the ‘why’ is, in his eyes, a Mitzvot in and of itself.
Rabbi Heinemann writes: “…we must endeavour, as far as possible, to appreciate the wisdom and justice of His commands.”
Therefore it is beautiful to watch Maimonides fight it out with Nachmonides when it comes to the Mitzvah of sending away the mother bird from its nest with either young or eggs in it.
Maimonides understands both those who believe that commandments have no object at all. But he also hears those who say that the commandments have a certain aim, purpose and meaning.
Maimonides goes as far as explaining the separation of an animal and its young before the slaughter of either one, to prevent the suffering of the animals. Rambam explains that the suffering of animals does not differ from that of man; Quote: “…since the love and tenderness of the mother for her young ones is not produced by reasoning but by imagination, and this faculty exists not only to man but in most livings things.” (end quote)
Nachmanides does not believe that the sending away of the motherbird is dictated by considerations of cruelty of animals. Ramban thinks it is purely educational and teaches us kindness and compassion to eachother.
But both lead to the conclusion that compassion is the main meaning of the Mitzvah to take the motherbird away. The same can be said about separating the mother from its calf when one is about to be slaughtered.
And since these Mitzvot are mentioned at the beginning of the Parasha with many other Mitzvot to follow, we can make the following conclusion: It is necessary to understand what compassion is, before learning why making a vow is wrong. Why the fruit that you leave on the field is for those who find it after you. Why a father shall not be put to death for the sin of his children or vice versa.
The Judges in Parasha Shoftim are said not to respect the accused. But in this Parasha we learn that man needs to be taught what compassion is so that he understands the Mitzvot better and so that he can avoid going down the wrong path to end up standing in front of a Judge as the accused.
Balak 11
Bilaam, not Balak
Which Rabbi or other source is responsible for naming the Parashiot? - for I would like to ask the person why he named this week’s Parashat after a morally bad example like Balak? Names like Yitro, Noah, Chayeh Sarah, or next week’s Pinchas are easier to understand - these are persons to look up to. The rest of the Parashiot’s names are ‘lazy’ names, often the first word or meaning of the Parasha. So it is possibly nothing to be really concerned about, but still, naming this week’s Parasha after Balak, is just undeserved.
Balak is nothing but an orchestrator who’s plan goes mostly wrong. In this story, he’s a bit player, not the name on the marquee. It is Bilaam who steals the show proven by the endless renderings, etchings and paintings of him over the centuries, including Rembrandt’s rendition simply called: Balaam and the Ass, - (1626) which hangs proudly in the Musée Cognacq-Jay in Paris. Balak is an orchestrator, by today’s standards; a politician. He knows whom to hire for the job. The Israelites are getting too powerful, so let’s hire a really well-known goyische prophet to curse them. Bilaam, is gifted, no doubt and he has something that is as dear and special as Moshe Rabbenu has: The direct voice (and ear) to HaShem. This greatest of all gifts prevents Am Israel to be cursed by him, since HaShem ‘puts words into his mouth’.
Three times does Bilaam try and three times does he fail. Not at Bamoth-Baal, not at Pisgah nor Peor. Strange actually, because Bilaam knows that the ‘Lord of the Israelites is not angry upon his own peoples’ and tells Balak so over and over in the words: ‘My message was to bless: When He blesses, I cannot reverse it. No harm is in sight for Jacob, no woe in view for Israel. The Lord their God is with them’. Let’s not try to feel pity for Bilaam though, he’s without doubt a crooked prophet. On one hand he’s highly susceptible to bribes and the money that Balak promises him, thus proving that his direct contact with HaShem is highly undeserved. On the other hand, he confesses to the greatness of HaShem by warning Balak how he cannot curse the Israelites. For two reasons; One, and this is the greatest moral point the Parasha makes; Bilaam knows that the Lord of the Israelites is not angry at His people and therefore a mere prophet cannot and should not curse them. By cursing the Israelites, he would pass the powers that are greater to him; namely the Lord Himself. And of course reason two; He simply cannot for physical reasons. HaShem places words into his mouth. But Bilaam also displays utter stupidity. After all, a donkey proves to be wiser than he is. And not only that, the donkey speaks! At first the donkey warns him by pushing him against a wall and by refusing to move further. Unfortunately, a donkey is known to be stubborn and maybe Bilaam confuses a sign of normal donkey-like behavior with that of a sign of divinity. Still the donkey knows faster than Bilaam how truly divine the moment is. This makes Bilaam and Balak as well, both men of false emotions. Bilaam is blinded by ego and greed, Balak by fear and panic.
Now as these mishaps happen high above the heads of the advancing Israelite armies, we can assume that down below in the camps no one really knows about curses turning into blessings. For it is the tribes that curse themselves. The exposure to promiscuous Midianite women is enough for the Israelite to lose his ways. He is weak. After all that Balak and Bilaam tried and failed to do high above them, it only takes the lifting of a skirt to strike them down. After all that HaShem did for them, weakness wins. At least one man appears and knows right from wrong and strikes mercilessly. He is next week’s hero in the Parasha that has a much more honorable name than this week’s Parashat; Pinchas.
Which Rabbi or other source is responsible for naming the Parashiot? - for I would like to ask the person why he named this week’s Parashat after a morally bad example like Balak? Names like Yitro, Noah, Chayeh Sarah, or next week’s Pinchas are easier to understand - these are persons to look up to. The rest of the Parashiot’s names are ‘lazy’ names, often the first word or meaning of the Parasha. So it is possibly nothing to be really concerned about, but still, naming this week’s Parasha after Balak, is just undeserved.
Balak is nothing but an orchestrator who’s plan goes mostly wrong. In this story, he’s a bit player, not the name on the marquee. It is Bilaam who steals the show proven by the endless renderings, etchings and paintings of him over the centuries, including Rembrandt’s rendition simply called: Balaam and the Ass, - (1626) which hangs proudly in the Musée Cognacq-Jay in Paris. Balak is an orchestrator, by today’s standards; a politician. He knows whom to hire for the job. The Israelites are getting too powerful, so let’s hire a really well-known goyische prophet to curse them. Bilaam, is gifted, no doubt and he has something that is as dear and special as Moshe Rabbenu has: The direct voice (and ear) to HaShem. This greatest of all gifts prevents Am Israel to be cursed by him, since HaShem ‘puts words into his mouth’.
Three times does Bilaam try and three times does he fail. Not at Bamoth-Baal, not at Pisgah nor Peor. Strange actually, because Bilaam knows that the ‘Lord of the Israelites is not angry upon his own peoples’ and tells Balak so over and over in the words: ‘My message was to bless: When He blesses, I cannot reverse it. No harm is in sight for Jacob, no woe in view for Israel. The Lord their God is with them’. Let’s not try to feel pity for Bilaam though, he’s without doubt a crooked prophet. On one hand he’s highly susceptible to bribes and the money that Balak promises him, thus proving that his direct contact with HaShem is highly undeserved. On the other hand, he confesses to the greatness of HaShem by warning Balak how he cannot curse the Israelites. For two reasons; One, and this is the greatest moral point the Parasha makes; Bilaam knows that the Lord of the Israelites is not angry at His people and therefore a mere prophet cannot and should not curse them. By cursing the Israelites, he would pass the powers that are greater to him; namely the Lord Himself. And of course reason two; He simply cannot for physical reasons. HaShem places words into his mouth. But Bilaam also displays utter stupidity. After all, a donkey proves to be wiser than he is. And not only that, the donkey speaks! At first the donkey warns him by pushing him against a wall and by refusing to move further. Unfortunately, a donkey is known to be stubborn and maybe Bilaam confuses a sign of normal donkey-like behavior with that of a sign of divinity. Still the donkey knows faster than Bilaam how truly divine the moment is. This makes Bilaam and Balak as well, both men of false emotions. Bilaam is blinded by ego and greed, Balak by fear and panic.
Now as these mishaps happen high above the heads of the advancing Israelite armies, we can assume that down below in the camps no one really knows about curses turning into blessings. For it is the tribes that curse themselves. The exposure to promiscuous Midianite women is enough for the Israelite to lose his ways. He is weak. After all that Balak and Bilaam tried and failed to do high above them, it only takes the lifting of a skirt to strike them down. After all that HaShem did for them, weakness wins. At least one man appears and knows right from wrong and strikes mercilessly. He is next week’s hero in the Parasha that has a much more honorable name than this week’s Parashat; Pinchas.
Ha-Azino
Moses goes out with a song. This is Moshe Rabbenu’s last day. And what does he leaves Bnei Israel with? A song.
A poem loaded with past, present and future. In fact, the predictions in this song are grave, harsh, and unapologetic.
Beautifully written, the first sentence calls us to listen in a strange way. Ha’azinu is an expression, a saying meant for someone standing nearby….’give ear’.
Yet, Moshe calls upon the heavens – Ha’Azinu HaShamaim - with this expression, as if, they’re that close to him.
And he calls to the Earth. What perfect connection to Bereshit – which opens with The Heavens and The Earth. We’ve come full circle.
Rabbi Munk states, that because it was Moshe’s last day, he could have felt closer to the heavens and less so to Bnei Israel which he calls upon in the same sentence by using the words Tish-mah Ha-Aretz….and may the Earth hear….
Rashi notes that this order of addressing the heavens first and Bnei Israel second, is quite fitting, since after Moshe would be no longer among Bnei Israel…the Heavens and the Earth would be the only witnesses to what would come.
And what would come is exactly what this brutal song is all about. HaShem is clearly worried that the riches awaiting Bnei Israel across the Jordan River, would literally make them fat…Va-Jishman Jeshurun… Jeshurun became fat and kicked…
Here, Israel is called Jeshurun…..only three times it is called that way in the Torah, all in Dvarim…derived from the word –Jashar- or straight – pointing to the straight path, man can choose to walk on –
For, in the past, Israel had been on the straight path before yet, succuming to the dangers of material prosperity.
Among the warnings - perhaps the most important one is:
Shichat Lo? Loh bnaiv muman! Is corruption His, written as Lamed-Wav – lo?
Answer: ….No – written as Lamed-Aleph – loh – it’s is his children who are at fault.
We know when things go bad, people tend to blame HaShem rather then themselves….
The Shir is so prophetic in that it clearly lays out the fate of Bnei Israel. It announces the Hatfutzot – the Diasporah….
And according to Rishonim as stated in Nachshoni’s book, this is the essence of the Shir (song) that it will be necessary to disperse Israel to the corners of the world in order to not be destroyed.
This is also the opinion of Ramban, who explains the words : Amarti Af-ehem…I thought I would make an end to them…as: I will leave a corner of them – because of the word Pe-ah – corner within the word Af-Ehem.
S’forno states that in the End of Days, the Jewish People will face destruction with only a corner remaining….
These words could easily be pointing at the Shoah.
I personally was looking for that connection….and I found it mentioned in Nachshoni’s book….
So… could it be that the Shoah (Holocaust) was announced here?
I asked a friend of mine a few years ago why he didn’t believe in God?
His name was Louis Bannet. A fellow Dutch Jew who grew up in Rotterdam in Holland before the second World War.
He survived Birkenau because he was such a great trumpet player. He bore the nickname ‘The Dutch Louis Armstrong’ before the Germans took him away.
He’s mentioned in Elie Wiesel’s book - Night.
He was Mengeles favorite musician.
He said to me: “God?” …shaking his head – “He wasn’t in Birkenau.”
Now…. What if that corner – or: Pe-ah - the Ramban found in the word Af-Eham, was The United States of America in 1940?
Still, you can go back a few phrases in the same song and pick out two words – lo? Written Lamed Wav? (l-O) Is He to blame? Followed by – loh – written Lamed Aleph. - No.
A poem loaded with past, present and future. In fact, the predictions in this song are grave, harsh, and unapologetic.
Beautifully written, the first sentence calls us to listen in a strange way. Ha’azinu is an expression, a saying meant for someone standing nearby….’give ear’.
Yet, Moshe calls upon the heavens – Ha’Azinu HaShamaim - with this expression, as if, they’re that close to him.
And he calls to the Earth. What perfect connection to Bereshit – which opens with The Heavens and The Earth. We’ve come full circle.
Rabbi Munk states, that because it was Moshe’s last day, he could have felt closer to the heavens and less so to Bnei Israel which he calls upon in the same sentence by using the words Tish-mah Ha-Aretz….and may the Earth hear….
Rashi notes that this order of addressing the heavens first and Bnei Israel second, is quite fitting, since after Moshe would be no longer among Bnei Israel…the Heavens and the Earth would be the only witnesses to what would come.
And what would come is exactly what this brutal song is all about. HaShem is clearly worried that the riches awaiting Bnei Israel across the Jordan River, would literally make them fat…Va-Jishman Jeshurun… Jeshurun became fat and kicked…
Here, Israel is called Jeshurun…..only three times it is called that way in the Torah, all in Dvarim…derived from the word –Jashar- or straight – pointing to the straight path, man can choose to walk on –
For, in the past, Israel had been on the straight path before yet, succuming to the dangers of material prosperity.
Among the warnings - perhaps the most important one is:
Shichat Lo? Loh bnaiv muman! Is corruption His, written as Lamed-Wav – lo?
Answer: ….No – written as Lamed-Aleph – loh – it’s is his children who are at fault.
We know when things go bad, people tend to blame HaShem rather then themselves….
The Shir is so prophetic in that it clearly lays out the fate of Bnei Israel. It announces the Hatfutzot – the Diasporah….
And according to Rishonim as stated in Nachshoni’s book, this is the essence of the Shir (song) that it will be necessary to disperse Israel to the corners of the world in order to not be destroyed.
This is also the opinion of Ramban, who explains the words : Amarti Af-ehem…I thought I would make an end to them…as: I will leave a corner of them – because of the word Pe-ah – corner within the word Af-Ehem.
S’forno states that in the End of Days, the Jewish People will face destruction with only a corner remaining….
These words could easily be pointing at the Shoah.
I personally was looking for that connection….and I found it mentioned in Nachshoni’s book….
So… could it be that the Shoah (Holocaust) was announced here?
I asked a friend of mine a few years ago why he didn’t believe in God?
His name was Louis Bannet. A fellow Dutch Jew who grew up in Rotterdam in Holland before the second World War.
He survived Birkenau because he was such a great trumpet player. He bore the nickname ‘The Dutch Louis Armstrong’ before the Germans took him away.
He’s mentioned in Elie Wiesel’s book - Night.
He was Mengeles favorite musician.
He said to me: “God?” …shaking his head – “He wasn’t in Birkenau.”
Now…. What if that corner – or: Pe-ah - the Ramban found in the word Af-Eham, was The United States of America in 1940?
Still, you can go back a few phrases in the same song and pick out two words – lo? Written Lamed Wav? (l-O) Is He to blame? Followed by – loh – written Lamed Aleph. - No.
Ekev
Here, the longest address of Moshe Rabbenu continues. It should not be surprising, since here is the great leader not being allowed himself to go into Eretz Israel (Land of Israel). Yet he knows the great dangers of the plenty that can turn man into complacency.
There, not far away is waiting a good land, a land of wheat and barley. With brooks of water and fountains you can almost hear. A land whose stones are iron and out of its hills copper may be mined… a land of milk and honey.
Here, manna does not have to fall from the heavens. Manna, so chosen for it wasn’t a known substance to this generation and the former generation. Perhaps chosen to be the perfect bland contrast to the plenty of food awaiting them across the Jordan River.
That plenty that’s awaiting them can lead to the faults and ignorance Am Israel has made before. Moshe fears this. And HaShem (The Name) fears it too.
So Moshe could have left it with the ten commandments and call it a day. But no, he spoke into great detail. Small details… how Israel should love HaShem. How HaShem loves Israel. And… how Israel should fear HaShem.
Back and forth. Love… and also the word fear.
Why fear?
Veh-Attah Israel, Ma HaShem Sho-el mimchah….
And now, Israel what does HaShem thy God asks of thee, But to FEAR the Lord thy God, to walk in his ways and to love him, and to serve the Lord thy God with all thy heart and with thy soul; to keep the commandments of the Lord, and his statutes which I command thee this day for THY good.
Ci-Iem Lir-ah et HaShem… but to fear HaShem…
Is not much to ask from Klal Israel. They may have shrugged and thought: ok, I’ll fear God.
But ‘fear’ is mostly understood by Moshe, (the Gemara explains); It is because of his unusual high moral standards that he, Moshe, understands these words perhaps better than anyone. He knows what fear really means.
Ramban says:
The phrase “what does HaShem asks of thee…
Must be understood in relation to the closing phrase…
for THY own good….
Here, Klal Israel is asked to follow instructions carefully so that THEY benefit from it… and not HaShem.
It’s important to realize that never in this address, is HasShem, through Moshe Rabbeinu asking to do good… by or for HaShem….
This is a new beginning… the word “and now” – ve-attah..
Signifies a clean slate for all of Israel.
No matter what the faults were in the past, as carefully repeated by Moshe in his address,
here, close by… is the good land as a gift… now start over and don’t mess it up….
Perhaps here, the greatest fear is that Moshe knows very well that with the gift of good and plenty also comes complacency.
Maybe, the long address to Israel going back and forth between loving God and fearing God is parallel to the Shema.
The first part of the Shema being about Unity and Love.
And the second part, as stated in this sidra, about the acceptance of the yoke of the mitzwot… and fear is certainly central to that.
Moshe Rabbeinu must have been aware of his days coming to an end. And therefore the word Ve-attah… can be read as You… as in ‘And You people’. As if Moshe wanted to distance himself totally from Am Israel, thereby giving them a totally new beginning, without any responsibility to him, but with sole responsibility to HaShem.
Moshe, in his address, carefully balances love and fear.
Good and bad. And with it he gives Klal Israel a post-it note; in the form of tefillin and the order of the mezuzah containing the ever so important Shema.
As if to say, you cannot blame me for anything anymore,
I have told you so.
And now, It’s totally up to you.
There, not far away is waiting a good land, a land of wheat and barley. With brooks of water and fountains you can almost hear. A land whose stones are iron and out of its hills copper may be mined… a land of milk and honey.
Here, manna does not have to fall from the heavens. Manna, so chosen for it wasn’t a known substance to this generation and the former generation. Perhaps chosen to be the perfect bland contrast to the plenty of food awaiting them across the Jordan River.
That plenty that’s awaiting them can lead to the faults and ignorance Am Israel has made before. Moshe fears this. And HaShem (The Name) fears it too.
So Moshe could have left it with the ten commandments and call it a day. But no, he spoke into great detail. Small details… how Israel should love HaShem. How HaShem loves Israel. And… how Israel should fear HaShem.
Back and forth. Love… and also the word fear.
Why fear?
Veh-Attah Israel, Ma HaShem Sho-el mimchah….
And now, Israel what does HaShem thy God asks of thee, But to FEAR the Lord thy God, to walk in his ways and to love him, and to serve the Lord thy God with all thy heart and with thy soul; to keep the commandments of the Lord, and his statutes which I command thee this day for THY good.
Ci-Iem Lir-ah et HaShem… but to fear HaShem…
Is not much to ask from Klal Israel. They may have shrugged and thought: ok, I’ll fear God.
But ‘fear’ is mostly understood by Moshe, (the Gemara explains); It is because of his unusual high moral standards that he, Moshe, understands these words perhaps better than anyone. He knows what fear really means.
Ramban says:
The phrase “what does HaShem asks of thee…
Must be understood in relation to the closing phrase…
for THY own good….
Here, Klal Israel is asked to follow instructions carefully so that THEY benefit from it… and not HaShem.
It’s important to realize that never in this address, is HasShem, through Moshe Rabbeinu asking to do good… by or for HaShem….
This is a new beginning… the word “and now” – ve-attah..
Signifies a clean slate for all of Israel.
No matter what the faults were in the past, as carefully repeated by Moshe in his address,
here, close by… is the good land as a gift… now start over and don’t mess it up….
Perhaps here, the greatest fear is that Moshe knows very well that with the gift of good and plenty also comes complacency.
Maybe, the long address to Israel going back and forth between loving God and fearing God is parallel to the Shema.
The first part of the Shema being about Unity and Love.
And the second part, as stated in this sidra, about the acceptance of the yoke of the mitzwot… and fear is certainly central to that.
Moshe Rabbeinu must have been aware of his days coming to an end. And therefore the word Ve-attah… can be read as You… as in ‘And You people’. As if Moshe wanted to distance himself totally from Am Israel, thereby giving them a totally new beginning, without any responsibility to him, but with sole responsibility to HaShem.
Moshe, in his address, carefully balances love and fear.
Good and bad. And with it he gives Klal Israel a post-it note; in the form of tefillin and the order of the mezuzah containing the ever so important Shema.
As if to say, you cannot blame me for anything anymore,
I have told you so.
And now, It’s totally up to you.
Shoftim
The first two parts of this Parasha: The Shoftim and Tzedek (judges and justice) and secondly, The Mitzvot, (the obeying of the Sages) are the direct reason Judaism has survived in its entirety from a practical standpoint. Here’s why. The appointment of judges (shoftim) and officers (those that appoint them – shotrim), is a brilliant guarantee that laws shall be honored and behaviour shall be righteous.
The word mitzvot in this Parasha, needs to be read differently from its usual meaning: Commandments. Mitzvot in this Parasha means following or adhering to the laws of the Sages. “Lo, tasuh min ha-davar asher yigdu lecha yamin u-shmohl.” – “Don’t deviate from the thing which they tell you to the right or left.” Quite a puzzling statement. Maimonides explains this in his Code as: The Supreme Religious Court in Jerusalem is the root of the Oral Law. From them goes forth law and judgment to all of Israel. The Torah bids us repose our confidence in them, as it is stated – “According to the law which they shall teach you.” So in this Parasha we are told to adhere to the judgment of appointed judges and to listen to our Sages of our generation and to the Sages before our time. It is the perfect balance between daily and practical law through the Judges and Courts, and future by-laws and enhancements through our Sages. This is exactly what guarantees the perpetually enlightenment within Judaism.
The commandments of appointing officers who appoint judges in small towns, regional areas and the High Court, looks in hindsight normal to us. Isn’t that what we have today in this country? Then again, non-Jews will be the first to point out that our justice system today is based on Judeo-Christian values. And you can find it right here in Shoftim: the blue print for a fair and just societal system. It even points out how to judge. The Torah therefore makes every Israelite a potential candidate to be a judge. Shoftim is written for all of us - just like the rest of the Torah is - and therefore it becomes public knowledge how a judge will have to behave. One could say this is explicitly written so clearly in this Parasha, so that the rest of us will know how to judge a judge. Earlier in Parasha Devarim (1, 16-17) it is written: “And I charged your judges at that time, saying: Hear the causes between your brethren and judge righteously between a man and his brother, and the stranger that is with him. You shall not respect persons in judgment; you shall hear the small and the great alike. You shall not be afraid of the face of any man; for the judgment is God’s.” Repeated in detail in Shoftim: “Thou shalt not wrest judgment; thou shalt not respect persons, neither take a gift; for a gift doth blind the eyes of the wise and pervert the words of the righteous.” And then followed by something extraordinary: “Justice, justice shalt thou follow.” Twice the word ‘justice’. - “Tzedek, tzedek,…” Why twice? This can easily be answered from a grammatical point of view: What else can you say? You cannot write “more just” for that would expose ‘being just’ as something that can be limited. Justice is never limited; it must be 100% pure to be justice. So writing it twice underlines the huge importance that “tzedek” has and makes it indisputable and final.
The mitzvah (read literally: follow): To adhere to what the Sages command, has brought up quite a stir over the years. Especially the phrase; “…you shall not deviate from the thing which they shall tell you.” Rashi’s exposition of the following text (Sifrei) is puzzling: “…to the right or to the left.” – even if you are told that the right is left or the left is right! – how much more so if the right is right and left is left!” This statement of Rashi has caused questions like: Does that mean that if the Sages declare the clean unclean or vice versa, we should follow it? But Rashi sums it up as: …attribute it to your lack of understanding, not theirs, and follow their ruling.” Meaning: the left or the right is off the straighten path. It is used in Va’ethanan (Deut. 5.29) as the left or right of the straighten path in the words: “You shall not deviate to the right or left.” Nachmanides explains: “Even if you feel deep down in your heart that they (the Sages) are mistaken…as clear as the difference between your right and left hand, follow their instruction.”
This is why we say our blessings in the following grammatical order: Blessed art thou…who has hallowed us with His commandments and commanded us to…” – and where did He commanded us? In the text (Deut. 17,11) “According to the law which they (the Sages) shall teach you…you shall do.” By commanding this in Shoftim, HaShem insured a continuation of Laws, a complete system of balance and justice and the first and forever growing enlightenment among the Jewish people.
The word mitzvot in this Parasha, needs to be read differently from its usual meaning: Commandments. Mitzvot in this Parasha means following or adhering to the laws of the Sages. “Lo, tasuh min ha-davar asher yigdu lecha yamin u-shmohl.” – “Don’t deviate from the thing which they tell you to the right or left.” Quite a puzzling statement. Maimonides explains this in his Code as: The Supreme Religious Court in Jerusalem is the root of the Oral Law. From them goes forth law and judgment to all of Israel. The Torah bids us repose our confidence in them, as it is stated – “According to the law which they shall teach you.” So in this Parasha we are told to adhere to the judgment of appointed judges and to listen to our Sages of our generation and to the Sages before our time. It is the perfect balance between daily and practical law through the Judges and Courts, and future by-laws and enhancements through our Sages. This is exactly what guarantees the perpetually enlightenment within Judaism.
The commandments of appointing officers who appoint judges in small towns, regional areas and the High Court, looks in hindsight normal to us. Isn’t that what we have today in this country? Then again, non-Jews will be the first to point out that our justice system today is based on Judeo-Christian values. And you can find it right here in Shoftim: the blue print for a fair and just societal system. It even points out how to judge. The Torah therefore makes every Israelite a potential candidate to be a judge. Shoftim is written for all of us - just like the rest of the Torah is - and therefore it becomes public knowledge how a judge will have to behave. One could say this is explicitly written so clearly in this Parasha, so that the rest of us will know how to judge a judge. Earlier in Parasha Devarim (1, 16-17) it is written: “And I charged your judges at that time, saying: Hear the causes between your brethren and judge righteously between a man and his brother, and the stranger that is with him. You shall not respect persons in judgment; you shall hear the small and the great alike. You shall not be afraid of the face of any man; for the judgment is God’s.” Repeated in detail in Shoftim: “Thou shalt not wrest judgment; thou shalt not respect persons, neither take a gift; for a gift doth blind the eyes of the wise and pervert the words of the righteous.” And then followed by something extraordinary: “Justice, justice shalt thou follow.” Twice the word ‘justice’. - “Tzedek, tzedek,…” Why twice? This can easily be answered from a grammatical point of view: What else can you say? You cannot write “more just” for that would expose ‘being just’ as something that can be limited. Justice is never limited; it must be 100% pure to be justice. So writing it twice underlines the huge importance that “tzedek” has and makes it indisputable and final.
The mitzvah (read literally: follow): To adhere to what the Sages command, has brought up quite a stir over the years. Especially the phrase; “…you shall not deviate from the thing which they shall tell you.” Rashi’s exposition of the following text (Sifrei) is puzzling: “…to the right or to the left.” – even if you are told that the right is left or the left is right! – how much more so if the right is right and left is left!” This statement of Rashi has caused questions like: Does that mean that if the Sages declare the clean unclean or vice versa, we should follow it? But Rashi sums it up as: …attribute it to your lack of understanding, not theirs, and follow their ruling.” Meaning: the left or the right is off the straighten path. It is used in Va’ethanan (Deut. 5.29) as the left or right of the straighten path in the words: “You shall not deviate to the right or left.” Nachmanides explains: “Even if you feel deep down in your heart that they (the Sages) are mistaken…as clear as the difference between your right and left hand, follow their instruction.”
This is why we say our blessings in the following grammatical order: Blessed art thou…who has hallowed us with His commandments and commanded us to…” – and where did He commanded us? In the text (Deut. 17,11) “According to the law which they (the Sages) shall teach you…you shall do.” By commanding this in Shoftim, HaShem insured a continuation of Laws, a complete system of balance and justice and the first and forever growing enlightenment among the Jewish people.
Emor
Parashat Emor begins with detailed instructions and restrictions for the Kohanim. Sum up these clear rules together and you get this:
1- The priests and especially the High Priest, must be worthy and ‘holy’ unto HaShem.
2- No priests with any blemish can serve at the altar.
3- A priest who is unclean cannot partake of the holy food.
4- No animals with any blemish can be an offer.
5- Plus other precise rules.
The tit for tat is interesting: Just as the human (priest) must be perfect and cannot serve if he has physical shortcomings, so cannot an animal have any blemishes if it serves as offer. Rabbis have pointed out that even though the Parashat is most important for the Kohanim, it has an even more important message. There’s an obvious redundancy in the words: “Emor el Ha’Kohanim…Ve’Amarta Aleihem.” Why does HaShem make it a point to tell Moshe to “speak to the priests”, only to immediately say: “…and tell them”? Rashi writes: “Le’Hachzir Ha’Gedolim Al Ha’Ketanim” – “to instruct the adults with regard to the children.” Moshe was to “say to the Kohanim” the Halachot, and then “say to them” that these laws must be taught to their children as well.
Obviously, here’s where Hinuch – Education begins. Moshe was to instruct the Kohanim their laws and requirements as they would have to teach them to their children. Ramban explains it like this; It is a warning to adults who regard themselves only not to forget about the purity of their children. Rabbi Asher ben Yechiel, (1250-1327) declares that in all other instances, the Torah refers to “the sons of Aharon, the Kohanim” (Vayikra 1:5). Here the phrase is reversed: “the priests, the sons of Aharon.” This suggests that this law includes a definition of Kohanim – who are no more than “the sons of Aharon” – referring to the children.
Is this the right time to introduce the mitzvah of Hinuch in the Torah? Aren’t we focused on a small group of privileged people?
One could argue that no group of people had a more difficult time educating their children than the Kohanim. After all, their children cannot do certain things other children can. And, as every parent surely has experienced before, a child will quickly ask why it cannot do certain things when it sees other children getting away with the things it can’t. Kohanim have special tasks and are bound to teach these privileges to their children. It could be that the Torah introduces Hinuch exactly for those reasons at this particular point. By extension, these Kohanim laws serve as a reminder to the rest of us of how much easier we have it. And that if the Kohanim must oblige by these rules, surely the rest of Israel can understand their simpler tasks?
So in fact, what we are seeing here is the trickle down effect. First, the Kohanim have their laws handed to them, only to immediately be asked to teach these to their children. Followed by the implied lesson that the righteous mitzvot have to be taught from parent to children among all of us. Later on we will learn that this is the only way for Am Israel to survive, for without Hinuch everything simply stops.
1- The priests and especially the High Priest, must be worthy and ‘holy’ unto HaShem.
2- No priests with any blemish can serve at the altar.
3- A priest who is unclean cannot partake of the holy food.
4- No animals with any blemish can be an offer.
5- Plus other precise rules.
The tit for tat is interesting: Just as the human (priest) must be perfect and cannot serve if he has physical shortcomings, so cannot an animal have any blemishes if it serves as offer. Rabbis have pointed out that even though the Parashat is most important for the Kohanim, it has an even more important message. There’s an obvious redundancy in the words: “Emor el Ha’Kohanim…Ve’Amarta Aleihem.” Why does HaShem make it a point to tell Moshe to “speak to the priests”, only to immediately say: “…and tell them”? Rashi writes: “Le’Hachzir Ha’Gedolim Al Ha’Ketanim” – “to instruct the adults with regard to the children.” Moshe was to “say to the Kohanim” the Halachot, and then “say to them” that these laws must be taught to their children as well.
Obviously, here’s where Hinuch – Education begins. Moshe was to instruct the Kohanim their laws and requirements as they would have to teach them to their children. Ramban explains it like this; It is a warning to adults who regard themselves only not to forget about the purity of their children. Rabbi Asher ben Yechiel, (1250-1327) declares that in all other instances, the Torah refers to “the sons of Aharon, the Kohanim” (Vayikra 1:5). Here the phrase is reversed: “the priests, the sons of Aharon.” This suggests that this law includes a definition of Kohanim – who are no more than “the sons of Aharon” – referring to the children.
Is this the right time to introduce the mitzvah of Hinuch in the Torah? Aren’t we focused on a small group of privileged people?
One could argue that no group of people had a more difficult time educating their children than the Kohanim. After all, their children cannot do certain things other children can. And, as every parent surely has experienced before, a child will quickly ask why it cannot do certain things when it sees other children getting away with the things it can’t. Kohanim have special tasks and are bound to teach these privileges to their children. It could be that the Torah introduces Hinuch exactly for those reasons at this particular point. By extension, these Kohanim laws serve as a reminder to the rest of us of how much easier we have it. And that if the Kohanim must oblige by these rules, surely the rest of Israel can understand their simpler tasks?
So in fact, what we are seeing here is the trickle down effect. First, the Kohanim have their laws handed to them, only to immediately be asked to teach these to their children. Followed by the implied lesson that the righteous mitzvot have to be taught from parent to children among all of us. Later on we will learn that this is the only way for Am Israel to survive, for without Hinuch everything simply stops.
Va-Eira
Please Welcome The Great Covenant.
No one in the Torah is spoken to the way HaShem speaks to Moshe. Not with Avraham, nor Yitchak, nor Yacov did HaShem have the kind of conversation or communication the way he did with Moshe. There is a direct back and forth here that is of the most unusual and realistic kind.
Moshe even argues with HaShem. In fact if I repeat what I just said in the form of a question, I almost argue the way Moshe did.
Did Moshe argue with HaShem – question mark - is a question and the way Moshe argues.
Listen to the two grievances Moshe argued in the form of two questions:
“Why did You bring misfortune on these people?”
and - “Why did You send for me?”
This is the man whom Bil-aam feared and called; “The man who has HaShem’s Peh - mouth”.
HaShem spoke to Avraham, Yitchak and Yacov through revelations or in dreams. But what we see here is that Moshe is held up to a level not precedent before and never repeated afterwards.
Maybe this is because HaShem has to come to a level where intimacy is necessary to go through the many steps of the Exodus - starting with the covenant he makes with Moshe, written in a most peculiar way.
The covenant starts with “Ani Adonai” and closes with “Ani Adonai.”
First HaShem declares who he is, followed by whom He appeared in front of: Avraham, Yitchak and Yacov, followed by the promise He made to them, followed by acknowledging that He heard the suffering of the Children of Israel which reminded Him of the covenant He made before, then followed by a repetition in reverse, ending with “Ani Adonai.”
And so the covenant stands.
And perhaps the most beautiful of all the words are; Ve-Hayiti LaChem Le-Lohim – And I shall be your God. Here, HaShem takes Moshe as His messenger very much the way a bride is lead to a groom by way of her father. This is also the moment where HaShem choses His people through the words “…your God.”
And so the Covenant means:
- The people of Israel are the chosen People
- Freedom will be upon them
- The land of Canaan is promised forever
And what’s Moshe’s reaction? He argues again.
“…the children of Israel have not hearkened unto me, how then shall Pharaoh hear me, who am I of uncircumcised lips?”
And what’s the reaction of the Children of Israel?
They would not listen to Moshe. No trace of faith or trust. No misgivings, arguments or opposition. They would simply not listen.
At this point of time, the Children of Israel were a great amount of people, a mass of people. Things had changed from the days of Avraham, Yitchak and Yacov. HaShem had to deal with a new generation and much larger group of people.
Yehudah Halevi (Spain, ca 1075-1141) in his work The Kuzari, picks up on this. HaShem did not create miracles for the Patriarchs the way he did for Moshe as implied in the statement; “…and by my name the Lord was I not known to them.” The circumstances between HaShem and Avraham were intimate, closer and simpler than the new relationship with Moshe.
Perhaps the reasons why Moshe had HaShem’s ear like no man ever before, is that there was despair and doubt in the hearts of Am Israel and especially Moshe himself.
With other words, communication had to be performed on a much larger scale. With other words, HaShem had to put up a new show;
A large show to demonstrate His presence. A show of miracles. A show of miracles not just to convince the Pharoah of HaShem’s awesome might and truth, but a show of miracles to convince Bnei Israel of the same.
This Parashat is truly remarkable. It is the absolute covenant between Am Israel and HaShem as told to Moshe. It is the brit that Am Israel are the chosen as told to Moshe.
Who would have known that this divine and direct revelation was not enough for Am Israel, and that it would take many miracles and many years to convince Am Israel of the blessings of HaShem. Even the writing of the covenant in stone later on would not be enough for these obstinate People.
Who would have known that Am Israel would be more stubborn that the Pharaoh himself?
And by asking all these questions, am I arguing? I hope not.
No one in the Torah is spoken to the way HaShem speaks to Moshe. Not with Avraham, nor Yitchak, nor Yacov did HaShem have the kind of conversation or communication the way he did with Moshe. There is a direct back and forth here that is of the most unusual and realistic kind.
Moshe even argues with HaShem. In fact if I repeat what I just said in the form of a question, I almost argue the way Moshe did.
Did Moshe argue with HaShem – question mark - is a question and the way Moshe argues.
Listen to the two grievances Moshe argued in the form of two questions:
“Why did You bring misfortune on these people?”
and - “Why did You send for me?”
This is the man whom Bil-aam feared and called; “The man who has HaShem’s Peh - mouth”.
HaShem spoke to Avraham, Yitchak and Yacov through revelations or in dreams. But what we see here is that Moshe is held up to a level not precedent before and never repeated afterwards.
Maybe this is because HaShem has to come to a level where intimacy is necessary to go through the many steps of the Exodus - starting with the covenant he makes with Moshe, written in a most peculiar way.
The covenant starts with “Ani Adonai” and closes with “Ani Adonai.”
First HaShem declares who he is, followed by whom He appeared in front of: Avraham, Yitchak and Yacov, followed by the promise He made to them, followed by acknowledging that He heard the suffering of the Children of Israel which reminded Him of the covenant He made before, then followed by a repetition in reverse, ending with “Ani Adonai.”
And so the covenant stands.
And perhaps the most beautiful of all the words are; Ve-Hayiti LaChem Le-Lohim – And I shall be your God. Here, HaShem takes Moshe as His messenger very much the way a bride is lead to a groom by way of her father. This is also the moment where HaShem choses His people through the words “…your God.”
And so the Covenant means:
- The people of Israel are the chosen People
- Freedom will be upon them
- The land of Canaan is promised forever
And what’s Moshe’s reaction? He argues again.
“…the children of Israel have not hearkened unto me, how then shall Pharaoh hear me, who am I of uncircumcised lips?”
And what’s the reaction of the Children of Israel?
They would not listen to Moshe. No trace of faith or trust. No misgivings, arguments or opposition. They would simply not listen.
At this point of time, the Children of Israel were a great amount of people, a mass of people. Things had changed from the days of Avraham, Yitchak and Yacov. HaShem had to deal with a new generation and much larger group of people.
Yehudah Halevi (Spain, ca 1075-1141) in his work The Kuzari, picks up on this. HaShem did not create miracles for the Patriarchs the way he did for Moshe as implied in the statement; “…and by my name the Lord was I not known to them.” The circumstances between HaShem and Avraham were intimate, closer and simpler than the new relationship with Moshe.
Perhaps the reasons why Moshe had HaShem’s ear like no man ever before, is that there was despair and doubt in the hearts of Am Israel and especially Moshe himself.
With other words, communication had to be performed on a much larger scale. With other words, HaShem had to put up a new show;
A large show to demonstrate His presence. A show of miracles. A show of miracles not just to convince the Pharoah of HaShem’s awesome might and truth, but a show of miracles to convince Bnei Israel of the same.
This Parashat is truly remarkable. It is the absolute covenant between Am Israel and HaShem as told to Moshe. It is the brit that Am Israel are the chosen as told to Moshe.
Who would have known that this divine and direct revelation was not enough for Am Israel, and that it would take many miracles and many years to convince Am Israel of the blessings of HaShem. Even the writing of the covenant in stone later on would not be enough for these obstinate People.
Who would have known that Am Israel would be more stubborn that the Pharaoh himself?
And by asking all these questions, am I arguing? I hope not.
Shemot
Leader Wanted. No Experience Neccesary.
Much has been written on why Moshe Rabbenu was picked by HaShem to become the most dramatic, charismatic and human leader of the Jewish people. There’s not much in the form of a resume to read on Moshe. We know fairly little about him. Born out of two parents who both are identified as members of the Tribe of Levi. Rav Samson Raphael Hirsch explains this as ‘a quality Moshe needs.’ According to Rav Hirsch, the Levi-im “had the feeling of communal brotherhood developed to a high degree, which, completely free of egoism, made them feel affected by any wrong done to the least important member of the family circle, as if it had been done to themselves.”
We know that Moshe was the son of Amram and Yocheveth’s second marriage to eachother. Amram, the Tzaddik, had ordered himself to divorce Yocheveth as to inspire others to follow, out of despair after the Pharaoh ordered the first borns to be drowned. It was Miriam, Amram’s daughter who talked him into marrying Yocheveth publicly for the second time again.
We know that Moshe felt his background while growing up inside the palace. He went out of the palace to see the Israelites, to observe them and to be close to them.
Rav Simchah Zissel points out that Moshe’s anger and killing of an Egyptian who is hurting a fellow Israelite and later the intervention between two fighting Israelites, is the sign of a true leader. One who not only sees the larger picture, but one who sees the individual.
Rav Matisyahu Solomon points out that the ‘zenith’ of Moshe’s career is finally the act of herding sheep. Being a shepherd. In those days, a shepherd was a lowly, simple occupation. Yet Yakov Avinu and David HaMelech were both shepherds at one time. It is the Midrash that tells us that Moshe once carried an exhausted young sheep which had run away back to the herd. Upon seeing this, HaShem knew that this kind of compassion was the ultimate proof of being able to lead a bigger herd: Klal Israel.
Was the refusal to HaShem by Moshe to become the chosen leader, stupidity or a form of courage? Chazal tells us that Moshe refused out of respect for his older brother Aharon. But did he have the right to even question HaShem?
The Gemara tells us about the comment by HaShem that Moshe is different from the Avot - Avraham, Yitchak and Yacov – that “they don’t make them like they used to…” A remarkable comment. Meanwhile Rambam calls Moshe the greatest human being that ever lived, the father in Torah and wisdom. And Rambam writes Moshe into his Thirteen Principles of Faith.
There’s a way to look at it from an Emunah and Bitachon point of view, why Moshe was the right man for the job.
Rambam sees emunah as the absolute knowledge that HaShem created the world and continues to run the world as well. That nothing exists or happens without HaShem. The Chavot HaLevavot (Rabbi Bahyai ben Rabbi Yosef Ibn Paquda) defines bitachon as ‘trusting’ in HaShem, and believes that although a person may take responsibility, he still relies on HaShem dictating the outcome of events.
Emunah is therefore a state of understanding, while bitachon is a state of total trust.
Pharaoh had emunah but not bitachon in HaShem. The Midrash explains that Pharaoh’s demand for newborn boys to be drowned was a highly calculated one. Pharaoh knew that HaShem had made a promise to Noah not to have another flood ever. Therefore HaShem could not have brought a flood as punishment upon Mitzrayim. Pharaoh had emunah in HaShem but he didn’t trust HaShem. He lacked bitachon.
It is clear from the writings in the Torah that Moshe had the highest level of emunah rather than bitachon in God. Moshe spoke to HaShem, Moshe could see him when He was there or not. Moshe argued with him. Moshe was the one to be on a one to one basis with God. The Avot were on higher level of bitachon than Moshe. Their trust level was greater, perhaps because their relationship towards HaShem was not as intimate and direct.
So why is Moshe the man for the job?
It is clear that this entire Parashat is Moshe’s resume in living form. The Parashat does two things very well; it explains and sets up the conditions in Mitzrayim, while at the same time giving us the most compelling reasons why the candidacy of Leader of the Jewish people could only have been rewarded to the son of two Levi-im: a Prince and a Shepherd, an obstinate and arguer, a normal human being and most of all the man who reached the highest level in emunah.
Much has been written on why Moshe Rabbenu was picked by HaShem to become the most dramatic, charismatic and human leader of the Jewish people. There’s not much in the form of a resume to read on Moshe. We know fairly little about him. Born out of two parents who both are identified as members of the Tribe of Levi. Rav Samson Raphael Hirsch explains this as ‘a quality Moshe needs.’ According to Rav Hirsch, the Levi-im “had the feeling of communal brotherhood developed to a high degree, which, completely free of egoism, made them feel affected by any wrong done to the least important member of the family circle, as if it had been done to themselves.”
We know that Moshe was the son of Amram and Yocheveth’s second marriage to eachother. Amram, the Tzaddik, had ordered himself to divorce Yocheveth as to inspire others to follow, out of despair after the Pharaoh ordered the first borns to be drowned. It was Miriam, Amram’s daughter who talked him into marrying Yocheveth publicly for the second time again.
We know that Moshe felt his background while growing up inside the palace. He went out of the palace to see the Israelites, to observe them and to be close to them.
Rav Simchah Zissel points out that Moshe’s anger and killing of an Egyptian who is hurting a fellow Israelite and later the intervention between two fighting Israelites, is the sign of a true leader. One who not only sees the larger picture, but one who sees the individual.
Rav Matisyahu Solomon points out that the ‘zenith’ of Moshe’s career is finally the act of herding sheep. Being a shepherd. In those days, a shepherd was a lowly, simple occupation. Yet Yakov Avinu and David HaMelech were both shepherds at one time. It is the Midrash that tells us that Moshe once carried an exhausted young sheep which had run away back to the herd. Upon seeing this, HaShem knew that this kind of compassion was the ultimate proof of being able to lead a bigger herd: Klal Israel.
Was the refusal to HaShem by Moshe to become the chosen leader, stupidity or a form of courage? Chazal tells us that Moshe refused out of respect for his older brother Aharon. But did he have the right to even question HaShem?
The Gemara tells us about the comment by HaShem that Moshe is different from the Avot - Avraham, Yitchak and Yacov – that “they don’t make them like they used to…” A remarkable comment. Meanwhile Rambam calls Moshe the greatest human being that ever lived, the father in Torah and wisdom. And Rambam writes Moshe into his Thirteen Principles of Faith.
There’s a way to look at it from an Emunah and Bitachon point of view, why Moshe was the right man for the job.
Rambam sees emunah as the absolute knowledge that HaShem created the world and continues to run the world as well. That nothing exists or happens without HaShem. The Chavot HaLevavot (Rabbi Bahyai ben Rabbi Yosef Ibn Paquda) defines bitachon as ‘trusting’ in HaShem, and believes that although a person may take responsibility, he still relies on HaShem dictating the outcome of events.
Emunah is therefore a state of understanding, while bitachon is a state of total trust.
Pharaoh had emunah but not bitachon in HaShem. The Midrash explains that Pharaoh’s demand for newborn boys to be drowned was a highly calculated one. Pharaoh knew that HaShem had made a promise to Noah not to have another flood ever. Therefore HaShem could not have brought a flood as punishment upon Mitzrayim. Pharaoh had emunah in HaShem but he didn’t trust HaShem. He lacked bitachon.
It is clear from the writings in the Torah that Moshe had the highest level of emunah rather than bitachon in God. Moshe spoke to HaShem, Moshe could see him when He was there or not. Moshe argued with him. Moshe was the one to be on a one to one basis with God. The Avot were on higher level of bitachon than Moshe. Their trust level was greater, perhaps because their relationship towards HaShem was not as intimate and direct.
So why is Moshe the man for the job?
It is clear that this entire Parashat is Moshe’s resume in living form. The Parashat does two things very well; it explains and sets up the conditions in Mitzrayim, while at the same time giving us the most compelling reasons why the candidacy of Leader of the Jewish people could only have been rewarded to the son of two Levi-im: a Prince and a Shepherd, an obstinate and arguer, a normal human being and most of all the man who reached the highest level in emunah.
Behar Behukotai 10
The meaning of absolute freedom.
A word appears in this Parashat: dror. It’s the first time and last we will see it in the Torah with this particular meaning: freedom. As in absolute and pure freedom.
'Uhkrahtem dror baEretz leKol yeshVeyah' - 'And proclaim dror throughout the land to all it’s inhabitants'.
We know the word Chofesh as ‘free’ or ‘setting one free’. For instance in Deuteronomy 15:12 we find “And in the seventh year you shall let him go free”, but here the difference is that even if a slave goes free it is to return to another master somewhere else.
Unquestionably, ‘dror’ is linked to the Yovel year. The year of jubilee - Yovel, is all about freedom. In fact it is Ibn Ezra who looks at the word Yovel as ‘releasing’ - unlike Rashi who defines the word as 'sheep' and by extension ties it to the shofar.
And if you look at Parashat Behar carefully, you'll see that it teaches us what freedom actually is. It teaches us what the exact differences are between free and truly having freedom. It does that by commending us to set slaves free, just as we were set free as slaves. Yet out newly given freedom wasn't called dror during Yetziat Mitzrayim (exodus from Egypt). Weren't we free?
The answer may be found in the writings of Rabbi Bedersi, father of Rabbi Yedaya, at the end of the 13th Century, in where he compares ‘dror’ with the purity of the swallow, it being a ritually pure bird. Or, ‘dror’ as a word combined with oil or myrrh means pure in its finest form.
So, one could say that during the time of the exodus, we were literally given the road to freedom, but weren't free of corruption and doubts and did not achieve enough spiritual belief yet to achieve 'pure' freedom or shall we say ‘dror’.
It's not for nothing that Martin Buber calls ‘dror’ the ‘rare and dear word’.
Other proof that we're being taught here what freedom really is, is the referral to send the slave away. Buber writes in his native tongue: “Aber im Siebenten geht er in die Ledigung aus...”, “But in the seventh he shall go out free”. Followed later with: “Schicke ihn geledigt von dir weg” - “Send him to go free from you”.
It is Abravanel who sums up the obligation of the Yovel year in three parts:
1- setting all servants free as ‘Bnei Israel being set free in Egypt’
2- no harvesting nor sowing as “No harvesting nor sowing just as there was none at Mount Sinai”
3- all land returns to its original state as ‘Am Israel not owing any land in the Sinai’.
But Abravanel does not compare freeing a servant with the setting free of Am Israel. Instead, he considers achieving freedom only through studying Torah. (Bamidbar Rabba 10,21)
Back to Yovel.
It is powerful to realize that HaShem does not consider the gift of the exodus for Am Israel to be a true dror. And it’s even more remarkable to realize that we have been given that honor in the year of Yovel. We are to give dror and enjoy dror by setting our servants free, our land free and ourselves free. In a way, we get the chance to achieve true ‘dror’ every Yovel year. Translate this into today's scenario and then think of starting over. Think of shedding your material things. Think of setting your servants free (if you have any). Think of not chasing income. Think of bringing yourself back to a natural state.
Maybe it's what some call retirement.
The Torah calls it ‘dror’, only once.
A word appears in this Parashat: dror. It’s the first time and last we will see it in the Torah with this particular meaning: freedom. As in absolute and pure freedom.
'Uhkrahtem dror baEretz leKol yeshVeyah' - 'And proclaim dror throughout the land to all it’s inhabitants'.
We know the word Chofesh as ‘free’ or ‘setting one free’. For instance in Deuteronomy 15:12 we find “And in the seventh year you shall let him go free”, but here the difference is that even if a slave goes free it is to return to another master somewhere else.
Unquestionably, ‘dror’ is linked to the Yovel year. The year of jubilee - Yovel, is all about freedom. In fact it is Ibn Ezra who looks at the word Yovel as ‘releasing’ - unlike Rashi who defines the word as 'sheep' and by extension ties it to the shofar.
And if you look at Parashat Behar carefully, you'll see that it teaches us what freedom actually is. It teaches us what the exact differences are between free and truly having freedom. It does that by commending us to set slaves free, just as we were set free as slaves. Yet out newly given freedom wasn't called dror during Yetziat Mitzrayim (exodus from Egypt). Weren't we free?
The answer may be found in the writings of Rabbi Bedersi, father of Rabbi Yedaya, at the end of the 13th Century, in where he compares ‘dror’ with the purity of the swallow, it being a ritually pure bird. Or, ‘dror’ as a word combined with oil or myrrh means pure in its finest form.
So, one could say that during the time of the exodus, we were literally given the road to freedom, but weren't free of corruption and doubts and did not achieve enough spiritual belief yet to achieve 'pure' freedom or shall we say ‘dror’.
It's not for nothing that Martin Buber calls ‘dror’ the ‘rare and dear word’.
Other proof that we're being taught here what freedom really is, is the referral to send the slave away. Buber writes in his native tongue: “Aber im Siebenten geht er in die Ledigung aus...”, “But in the seventh he shall go out free”. Followed later with: “Schicke ihn geledigt von dir weg” - “Send him to go free from you”.
It is Abravanel who sums up the obligation of the Yovel year in three parts:
1- setting all servants free as ‘Bnei Israel being set free in Egypt’
2- no harvesting nor sowing as “No harvesting nor sowing just as there was none at Mount Sinai”
3- all land returns to its original state as ‘Am Israel not owing any land in the Sinai’.
But Abravanel does not compare freeing a servant with the setting free of Am Israel. Instead, he considers achieving freedom only through studying Torah. (Bamidbar Rabba 10,21)
Back to Yovel.
It is powerful to realize that HaShem does not consider the gift of the exodus for Am Israel to be a true dror. And it’s even more remarkable to realize that we have been given that honor in the year of Yovel. We are to give dror and enjoy dror by setting our servants free, our land free and ourselves free. In a way, we get the chance to achieve true ‘dror’ every Yovel year. Translate this into today's scenario and then think of starting over. Think of shedding your material things. Think of setting your servants free (if you have any). Think of not chasing income. Think of bringing yourself back to a natural state.
Maybe it's what some call retirement.
The Torah calls it ‘dror’, only once.
Parashat Shmini
Aharonʼs Disaster.
This parashat is an unsolved mystery for the most part. Countless hours have been spent by our Sages and Rabbis over the ages trying to explain what happened on - what should have been a most joyous day. The eighth day, counting the seven days before as the days in which the Kohanim were to prepare for this big day (miluim), is also the first day of Nissan. A big day. The first and only dedication day for the Mishkan.
After years of yearning for a specific place to honor HaShem, after months and months of preparation, days of nervous last details and instructions, and hours of anticipation, the day starts with the exact delivery of various korbanot. In order for HaShem to appear, these offers are to be followed precisely. Aharon gets the honor to prepare the calf thatʼs to be offered, by many a Rabbi explained as a reminder of the sin of the golden calf. No surprise then that Aharon is the one to deliver it as if to state to Bnei Israel that even the highest of priests is not faultless.
Vayirah kavod HaShem el col Ha-Am, And the glory of Gʼd appeared to all the people. Just to understand this moment, we have to realize that human endeavors following HaShemʼs instructions, from broidery, to gold smiting, to architectural plans, to specific offerings, made it work. Through direct cooperation between Am Israel and HaShem, a structure was built in which Gʼd appeared as promised to all the people and not just Moshe Rabbenu. What a moment this must have been.
And then it happened.
Aharonʼs sons, Nadav and Avihu, young priests, take it upon themselves to offer a strange fire (esh zarah), with a certain incense. And the Torah follows this incident with the words: “which He commanded them not”, followed immediately with: “And there went fire out from before Gʼd and devoured them and they died before Gʼd.”
Just like that.
In an instant, a sin is followed by capital punishment. The Torah needs two sentences to write of this event. It takes Aharonʼs breath away and has puzzled practically all Sages and all Rabbis throughout the ages. From the text it is not clear to what extent Nadav and Avihu were in the wrong. For instance it is written “they came near…”, but we donʼt know if they entered the actual Sanctuary. They may not have, since HaShem had moments before shown Himself to the entire nation and would have had some kind of presence outside the Sanctuary. The second fault made by Nadav and Avihu was the strange fire. Not much is known about what exactly was strange about it and the word “zarah”, strange is strange in itself. It only describes that HaShem did not command it. The third fault was that of using incense, which was also not prescribed.
There was no warning here. Was this a sin so great that immediate death was the only answer HaShem could give? The Torah doesnʼt dwell on this situation but instead turns to Moshe to break the silence of Aharon. Moshe turns to him and explains: “This is it – that Gʼd spoke, saying: Through them that are nigh unto Me I will be sanctified, and before all the people I will be glorified.”
Sages and Rabbis have come to the conclusion, that both Nadav and Avihu served as a symbol that no one, especially those who are learned, and in this case blessed to be so close to HaShem, are above anyone. In fact, they are more closely scrutinized. And so, setting this example serves as a reminder that no one, not even Moshe is above any other member of Clal Israel. This becomes evident again later when Moshe Rabbenu is not allowed to enter Eretz Israel.
The question that stands out here is not what kind of sin Nadav and Avihu committed, but rather why they committed it. In Or HaHayim the judgement is that the men were “overwhelmed by joy…” (Sifra 24). The Biur tells us that “in their superabundant joy, they lost their judgement…”, and that “they acted on their own accord.” With other words, even if their heart was in the right place, they committed a sin by simply not following the commandments or volunteering acts that werenʼt commanded in the first place.
If we accept that they were joyous and did not do this out of malicious reasons, then why was the punishment so quick and fierce? Wasnʼt there time for a warning? Couldnʼt they have been hurt instead of killed? Moshe tries to explain to Aharon the way HaShem speaks through those that are near to him. Rashi explains it by stating that Moshe tells Aharon that “this House would be sanctified by those who are cherished by Gʼd and I thought it would be either through me or through you. Now I see that these (two sons) are greater than I or you.” Did Rashi intent to say here that both sons became korbanot themselves? That they served as an example for punishment and ultimate power of HaShem?
A Birkenau survivor by the name of Louis Bannet z”l, once told me that he could never again understand HaShem. That there was no explanation possible for a Gʼd who allowed that much suffering to His people during the Shoah. This man was my friend and I had no words for him. There is no answer for a Gʼd without rachmanut. Something we should search for on Yom HaShoah, the day after this coming Shabbat.
This parashat is an unsolved mystery for the most part. Countless hours have been spent by our Sages and Rabbis over the ages trying to explain what happened on - what should have been a most joyous day. The eighth day, counting the seven days before as the days in which the Kohanim were to prepare for this big day (miluim), is also the first day of Nissan. A big day. The first and only dedication day for the Mishkan.
After years of yearning for a specific place to honor HaShem, after months and months of preparation, days of nervous last details and instructions, and hours of anticipation, the day starts with the exact delivery of various korbanot. In order for HaShem to appear, these offers are to be followed precisely. Aharon gets the honor to prepare the calf thatʼs to be offered, by many a Rabbi explained as a reminder of the sin of the golden calf. No surprise then that Aharon is the one to deliver it as if to state to Bnei Israel that even the highest of priests is not faultless.
Vayirah kavod HaShem el col Ha-Am, And the glory of Gʼd appeared to all the people. Just to understand this moment, we have to realize that human endeavors following HaShemʼs instructions, from broidery, to gold smiting, to architectural plans, to specific offerings, made it work. Through direct cooperation between Am Israel and HaShem, a structure was built in which Gʼd appeared as promised to all the people and not just Moshe Rabbenu. What a moment this must have been.
And then it happened.
Aharonʼs sons, Nadav and Avihu, young priests, take it upon themselves to offer a strange fire (esh zarah), with a certain incense. And the Torah follows this incident with the words: “which He commanded them not”, followed immediately with: “And there went fire out from before Gʼd and devoured them and they died before Gʼd.”
Just like that.
In an instant, a sin is followed by capital punishment. The Torah needs two sentences to write of this event. It takes Aharonʼs breath away and has puzzled practically all Sages and all Rabbis throughout the ages. From the text it is not clear to what extent Nadav and Avihu were in the wrong. For instance it is written “they came near…”, but we donʼt know if they entered the actual Sanctuary. They may not have, since HaShem had moments before shown Himself to the entire nation and would have had some kind of presence outside the Sanctuary. The second fault made by Nadav and Avihu was the strange fire. Not much is known about what exactly was strange about it and the word “zarah”, strange is strange in itself. It only describes that HaShem did not command it. The third fault was that of using incense, which was also not prescribed.
There was no warning here. Was this a sin so great that immediate death was the only answer HaShem could give? The Torah doesnʼt dwell on this situation but instead turns to Moshe to break the silence of Aharon. Moshe turns to him and explains: “This is it – that Gʼd spoke, saying: Through them that are nigh unto Me I will be sanctified, and before all the people I will be glorified.”
Sages and Rabbis have come to the conclusion, that both Nadav and Avihu served as a symbol that no one, especially those who are learned, and in this case blessed to be so close to HaShem, are above anyone. In fact, they are more closely scrutinized. And so, setting this example serves as a reminder that no one, not even Moshe is above any other member of Clal Israel. This becomes evident again later when Moshe Rabbenu is not allowed to enter Eretz Israel.
The question that stands out here is not what kind of sin Nadav and Avihu committed, but rather why they committed it. In Or HaHayim the judgement is that the men were “overwhelmed by joy…” (Sifra 24). The Biur tells us that “in their superabundant joy, they lost their judgement…”, and that “they acted on their own accord.” With other words, even if their heart was in the right place, they committed a sin by simply not following the commandments or volunteering acts that werenʼt commanded in the first place.
If we accept that they were joyous and did not do this out of malicious reasons, then why was the punishment so quick and fierce? Wasnʼt there time for a warning? Couldnʼt they have been hurt instead of killed? Moshe tries to explain to Aharon the way HaShem speaks through those that are near to him. Rashi explains it by stating that Moshe tells Aharon that “this House would be sanctified by those who are cherished by Gʼd and I thought it would be either through me or through you. Now I see that these (two sons) are greater than I or you.” Did Rashi intent to say here that both sons became korbanot themselves? That they served as an example for punishment and ultimate power of HaShem?
A Birkenau survivor by the name of Louis Bannet z”l, once told me that he could never again understand HaShem. That there was no explanation possible for a Gʼd who allowed that much suffering to His people during the Shoah. This man was my friend and I had no words for him. There is no answer for a Gʼd without rachmanut. Something we should search for on Yom HaShoah, the day after this coming Shabbat.
Shabbat Chol Hamoed Pesach
What is the connection between Yeheskel Chapter 37 and Pesach?
Written in this Haftorah it reads:
“The hand of HaShem came upon me. He took me out by the spirit of the HaShem (ruach HaShem) and set me down in the valley. It was full of bones. He led me all around them; there were very many of them spread over the valley, and they were very dry (Yehezkel 37:1- 2).”
And then before Yehezkel’s eyes this happened:
“The breath entered them, and they came to life and stood up on their feet, a vast multitude (37:10).”
“These bones are the whole House of Israel. They say, 'Our bones are dried up, our hope is gone; we are doomed.' Prophecy, therefore, and say to them: Thus said the Lord God: I am going to open your graves and lift you out of your graves, O My people, and bring you to the land of Israel (37:11-12).”
The obvious observation is: both the Exodus and Yeheskel’s visions are about redemption. Another explanation comes from the Talmud (Sanhedrin 92b), where the belief is that the revived bones are those of the sons of Efraim whom were killed because they left Egypt to prematurely. They miscalculated the right time to leave Egypt.
So then why is Yeheskel to be read on this Shabbat when it is not precisely connected to Pesach?
The answer might come from another set of bones, those belonging to Yosef. Remember, Yosef made his brothers swear that should they leave Egypt, they would bring his bones with them, making the bones a symbol of redemption and hope. (Bereshit 13;19)
What really is the connecting theme here is the redemption in both situations. And the defenition of what successful redemption is.
In Mitzrayim we are carefully taught how the redemption took place, the right timing for it and the matzah as the symbol of haste that came with it. After all, one second past 18 minutes and a matzah turns to chametz. So redemption might need careful planning, but when the time is there, one should not waste time either.
Moshe asks Yosef directly if he’s coming or not, adding that it is up to him. As if Moshe cannot know if it is an individual’s right time for redemption.
He said to him: 'Yosef, Yosef, The time has arrived which the Holy One Blessed be He swore I would redeem you, and the [time of the] oath which you made Israel take has arrived. If you show yourself – good, if not - behold we are clean of your oath.'
(Talmud - Sotah 13a)
Through his prophet Yeheskel, HaShem wanted to deliver a message of hope, of revival to Israel. He wanted it understood that He was in control and only He could give life and sustain it. The power of HaShem is evidenced in his communication with the prophet Yeheskel and the message which was delivered.
That’s something you could also say about the relationship between HaShem and Moshe: both Moshe and Yeheskel are messengers.
Since we’re talking bones, let’s go a few thousand years ahead to the archeological findings of bones in Egypt.
Bones are found in certain area’s of Egypt at a ratio of 3 women to 1 man. And in certain area’s 65% of the bones are children.
Without knowledge of the Torah this is hard to explain. However we know why. We know that boys were to be killed by Pharaoh’s order.
Further proof that the Exodus story factually took place, can be found in the Elephantine Papyri; A collection of ancient Jewish manuscripts dating from the 5th Century BCE mostly written in Aramaic and scattered among various museums including the Brooklyn Museum. These are carefully written documents about daily Jewish life and there’s one part that’s called the “Passover Letter”, a handbook on how to keep Pesach, that’s in the Egyptian Museum of Berlin.
On the back of one of these Papyri called Brooklyn 35.1446 (held in the Brooklyn Museum), you can find a list of Jewish sounding names: Yissachar, Asher, Sjafra, Menachem etc. On the front we find an order from the Pharaoh to move a group of slaves from one place to another. One of the names on the list is Siphrah, one of the two midwives who helped prevent the killing of the children -Shemot 1:15-21.
On wall drawings in caves and in hieroglyphic writings one can see the depiction of slaves having a lighter skin color than the Egyptians themselves.
One other Papyrus scroll called Harris A, column 75, line 1 through 9, we read about the description of a man of Semitic background who becomes Prince of Egypt and who “teaches” the people.
In “El Arish”, a black plaque was found made from pure granite on which the story of 9 black days is written during which no one left their house and one couldn’t see each other nor the gods.
And archeologists are dumbfounded by the amount of chariot parts, human bones found at what they call the underwater bridge at Nuweiba in Egypt, the exact area to be believed the spot where Moshe and Bnei Israel crossed.
Back to the Bones of Ephraim. The Talmud sees them as symbols of a resurrected nation. One could say the re-birth of a nation. Isn’t that what Yitziat Mitzrayim is all about?
Ilana Goldstein Saks, formerly from Bar-Ilan, a teacher at the Women’s Beit Midrash in Efrat writes;
“The midrash suggests that although they erred with their lack of caution, and consequently suffered, their efforts were not disregarded. Redemption, ultimately, will come to those who look at the world with open eyes and are poised for action. The exiles in Babylonia, to whom Yehezkel spoke his comforting words, only needed to recall the exodus from Egypt to be assured that God would remember them, even when they felt so forgotten. All the more so, the image of the revived bones of the first unsuccessful exodus would remind them, and us, that even when hope seems so distant and actions so useless, one should never despair.”
Written in this Haftorah it reads:
“The hand of HaShem came upon me. He took me out by the spirit of the HaShem (ruach HaShem) and set me down in the valley. It was full of bones. He led me all around them; there were very many of them spread over the valley, and they were very dry (Yehezkel 37:1- 2).”
And then before Yehezkel’s eyes this happened:
“The breath entered them, and they came to life and stood up on their feet, a vast multitude (37:10).”
“These bones are the whole House of Israel. They say, 'Our bones are dried up, our hope is gone; we are doomed.' Prophecy, therefore, and say to them: Thus said the Lord God: I am going to open your graves and lift you out of your graves, O My people, and bring you to the land of Israel (37:11-12).”
The obvious observation is: both the Exodus and Yeheskel’s visions are about redemption. Another explanation comes from the Talmud (Sanhedrin 92b), where the belief is that the revived bones are those of the sons of Efraim whom were killed because they left Egypt to prematurely. They miscalculated the right time to leave Egypt.
So then why is Yeheskel to be read on this Shabbat when it is not precisely connected to Pesach?
The answer might come from another set of bones, those belonging to Yosef. Remember, Yosef made his brothers swear that should they leave Egypt, they would bring his bones with them, making the bones a symbol of redemption and hope. (Bereshit 13;19)
What really is the connecting theme here is the redemption in both situations. And the defenition of what successful redemption is.
In Mitzrayim we are carefully taught how the redemption took place, the right timing for it and the matzah as the symbol of haste that came with it. After all, one second past 18 minutes and a matzah turns to chametz. So redemption might need careful planning, but when the time is there, one should not waste time either.
Moshe asks Yosef directly if he’s coming or not, adding that it is up to him. As if Moshe cannot know if it is an individual’s right time for redemption.
He said to him: 'Yosef, Yosef, The time has arrived which the Holy One Blessed be He swore I would redeem you, and the [time of the] oath which you made Israel take has arrived. If you show yourself – good, if not - behold we are clean of your oath.'
(Talmud - Sotah 13a)
Through his prophet Yeheskel, HaShem wanted to deliver a message of hope, of revival to Israel. He wanted it understood that He was in control and only He could give life and sustain it. The power of HaShem is evidenced in his communication with the prophet Yeheskel and the message which was delivered.
That’s something you could also say about the relationship between HaShem and Moshe: both Moshe and Yeheskel are messengers.
Since we’re talking bones, let’s go a few thousand years ahead to the archeological findings of bones in Egypt.
Bones are found in certain area’s of Egypt at a ratio of 3 women to 1 man. And in certain area’s 65% of the bones are children.
Without knowledge of the Torah this is hard to explain. However we know why. We know that boys were to be killed by Pharaoh’s order.
Further proof that the Exodus story factually took place, can be found in the Elephantine Papyri; A collection of ancient Jewish manuscripts dating from the 5th Century BCE mostly written in Aramaic and scattered among various museums including the Brooklyn Museum. These are carefully written documents about daily Jewish life and there’s one part that’s called the “Passover Letter”, a handbook on how to keep Pesach, that’s in the Egyptian Museum of Berlin.
On the back of one of these Papyri called Brooklyn 35.1446 (held in the Brooklyn Museum), you can find a list of Jewish sounding names: Yissachar, Asher, Sjafra, Menachem etc. On the front we find an order from the Pharaoh to move a group of slaves from one place to another. One of the names on the list is Siphrah, one of the two midwives who helped prevent the killing of the children -Shemot 1:15-21.
On wall drawings in caves and in hieroglyphic writings one can see the depiction of slaves having a lighter skin color than the Egyptians themselves.
One other Papyrus scroll called Harris A, column 75, line 1 through 9, we read about the description of a man of Semitic background who becomes Prince of Egypt and who “teaches” the people.
In “El Arish”, a black plaque was found made from pure granite on which the story of 9 black days is written during which no one left their house and one couldn’t see each other nor the gods.
And archeologists are dumbfounded by the amount of chariot parts, human bones found at what they call the underwater bridge at Nuweiba in Egypt, the exact area to be believed the spot where Moshe and Bnei Israel crossed.
Back to the Bones of Ephraim. The Talmud sees them as symbols of a resurrected nation. One could say the re-birth of a nation. Isn’t that what Yitziat Mitzrayim is all about?
Ilana Goldstein Saks, formerly from Bar-Ilan, a teacher at the Women’s Beit Midrash in Efrat writes;
“The midrash suggests that although they erred with their lack of caution, and consequently suffered, their efforts were not disregarded. Redemption, ultimately, will come to those who look at the world with open eyes and are poised for action. The exiles in Babylonia, to whom Yehezkel spoke his comforting words, only needed to recall the exodus from Egypt to be assured that God would remember them, even when they felt so forgotten. All the more so, the image of the revived bones of the first unsuccessful exodus would remind them, and us, that even when hope seems so distant and actions so useless, one should never despair.”
Ki Tissa 10
The Anger of Moshe.
Upon seeing the Golden Calf, Moshe Rabbenu breaks the Tablets immediately; he smashes them to pieces.
Something is wrong here. Moshe Rabbenu, our greatest ambassador ever; He, who was so convinced that he wasn’t worthy enough to bring us out of Mitzrayim at first, pleaded with HaShem not to pick him; He who then became the sales representative of HaShem and vice versa, the salesman of Am-Israel - He smashes the tablets written by Ha-Shem personally in a moment of anger.
As it is written;
“Ve-Haluchot Ma-aseh Elohim neimah. Ve-Hamichtav michtav Elohim, Hu charut al-Haluchot.” “And the Tablets were the handiwork of Ha-Shem, and the writing was the writing of Ha-Shem, graven upon the Tablets.”
So Moses knows the importance and value of these Tablets to Ha-Shem and Am Israel.
That Moses was angry, all Sages agree, but the question is what was the anger for?
Sforno offers this thought: “ He (Moshe), thought that when he came to Am Israel they would have already have repented. He did not expect to find them rejoicing in the sin. Dancing was not what he expected. This is what made him irate.
HaShem had prepared Moshe for the Golden Calf, yet Moshe wanted to give Am Israel the benefit of the doubt.
Just before, coming down the Mountain, Joshua greeted him. Joshua, who had waited there loyally for Moshe to return and had not been back to the camp. When they approached the camp and heard the noise, Joshua expressed the unknown nature of the noise, while Moshe just explained it as “singing”.
Rambam explains this as Moshe’s humility and his reluctance to speak bad of Am Israel.
And before that, on the top of the mountain, Moshe gives Ha-Shem a masterful pleading argument;
“…for it is a stiff-necked people; pardon therefore our iniquity and our sin.”
As Moshe Rabbenu argues with HaShem that the Egyptians will be able to say that Ha-Shem took his people out of Mitzrayim only to kill them in the mountains, thereby weakening His stature among the Egyptians,
Am Israel is busy deceiving Ha-Shem and their leader Moshe below.
Back to Moshe’s anger.
How is it possible that a man like Moshe allows himself to lose his conduct and smashes that what Ha-Shem himself has written?
How come Moshe doesn’t confront his brother and makes him responsible? You know, have a brother to brother conversation?
Most Sages agree with the thought that Moshe wanted to shock Am Israel. Says Isaac Arama; Moshe saw that the calf was indeed a calf and broke the Tablets under the mount to shame them.”
In the Ha’amek Davar we find: “…He broke a unique treasure before their eyes.”
So we know that Moshe knew that the Torah, the Tablets are most holy. That he, the messenger is to deliver them to Am Israel and yet, he breaks the Tablets and with that, his promise to Ha-Shem as well.
Is this a tit for tat? Is the breaking of the Tablets the sin that balances the sin of the calf? Does Moshe do this to show Am Israel that what they’ve done is exactly the same in terms of degree of crime?
Is Moshe Rabbenu holding up a mirror?
Ramban avoids going here. Ramban concentrates on what caused Moshe to act this way; “He could not control himself…”
But he saw the Calf and he broke the Tablets within the same sentence. There was no moment to think.
Yet, on his way back from the mountain, he could have had plenty of time to think. And when Joshua pointed out the strange noise, Moshe was dismissive.
But Ramban could not see a man so full of love for Ha-Shem, Israel and Torah, to plan something so dreadful.
Interestingly, it’s Meshach Chochmah who offers an in-between explanation that it was Moshe’s frustration that the People saw him as part god. That they couldn’t except the Torah as a whole without Moshe.
That even if Moshe had not returned, the Torah is enough and theirs to have. For this reason God approved of Moses’ action.
Rashba calls the broken pieces that find their place in the Ark, the “accuser” and the second and whole Tablets the “defender” thereby also concluding that the breaking was valued by Ha-Shem.
One thing is very clear, of all the actions of Moshe Rabbenu ordered by Ha-Shem, this one is the most important one. Sages have said that Moshe came down the mountain happy and positive, holding the Tablets proudly. This was to be the physical welcoming of the Torah, more important that the exodus from Mitzrayim and more important than the entering of Eretz Israel. This was the most important moment to Moshe Rabbenu and Am Israel, and they blew it.
It was enough for the most Chassid of all men Am Israel ever had on their side, to blow up.
Which in itself is a lesson for all time; those who defile the Torah, lose Moshe Rabbenu, the best friend they ever had, in an instant. For those, all hope is no more.
Upon seeing the Golden Calf, Moshe Rabbenu breaks the Tablets immediately; he smashes them to pieces.
Something is wrong here. Moshe Rabbenu, our greatest ambassador ever; He, who was so convinced that he wasn’t worthy enough to bring us out of Mitzrayim at first, pleaded with HaShem not to pick him; He who then became the sales representative of HaShem and vice versa, the salesman of Am-Israel - He smashes the tablets written by Ha-Shem personally in a moment of anger.
As it is written;
“Ve-Haluchot Ma-aseh Elohim neimah. Ve-Hamichtav michtav Elohim, Hu charut al-Haluchot.” “And the Tablets were the handiwork of Ha-Shem, and the writing was the writing of Ha-Shem, graven upon the Tablets.”
So Moses knows the importance and value of these Tablets to Ha-Shem and Am Israel.
That Moses was angry, all Sages agree, but the question is what was the anger for?
Sforno offers this thought: “ He (Moshe), thought that when he came to Am Israel they would have already have repented. He did not expect to find them rejoicing in the sin. Dancing was not what he expected. This is what made him irate.
HaShem had prepared Moshe for the Golden Calf, yet Moshe wanted to give Am Israel the benefit of the doubt.
Just before, coming down the Mountain, Joshua greeted him. Joshua, who had waited there loyally for Moshe to return and had not been back to the camp. When they approached the camp and heard the noise, Joshua expressed the unknown nature of the noise, while Moshe just explained it as “singing”.
Rambam explains this as Moshe’s humility and his reluctance to speak bad of Am Israel.
And before that, on the top of the mountain, Moshe gives Ha-Shem a masterful pleading argument;
“…for it is a stiff-necked people; pardon therefore our iniquity and our sin.”
As Moshe Rabbenu argues with HaShem that the Egyptians will be able to say that Ha-Shem took his people out of Mitzrayim only to kill them in the mountains, thereby weakening His stature among the Egyptians,
Am Israel is busy deceiving Ha-Shem and their leader Moshe below.
Back to Moshe’s anger.
How is it possible that a man like Moshe allows himself to lose his conduct and smashes that what Ha-Shem himself has written?
How come Moshe doesn’t confront his brother and makes him responsible? You know, have a brother to brother conversation?
Most Sages agree with the thought that Moshe wanted to shock Am Israel. Says Isaac Arama; Moshe saw that the calf was indeed a calf and broke the Tablets under the mount to shame them.”
In the Ha’amek Davar we find: “…He broke a unique treasure before their eyes.”
So we know that Moshe knew that the Torah, the Tablets are most holy. That he, the messenger is to deliver them to Am Israel and yet, he breaks the Tablets and with that, his promise to Ha-Shem as well.
Is this a tit for tat? Is the breaking of the Tablets the sin that balances the sin of the calf? Does Moshe do this to show Am Israel that what they’ve done is exactly the same in terms of degree of crime?
Is Moshe Rabbenu holding up a mirror?
Ramban avoids going here. Ramban concentrates on what caused Moshe to act this way; “He could not control himself…”
But he saw the Calf and he broke the Tablets within the same sentence. There was no moment to think.
Yet, on his way back from the mountain, he could have had plenty of time to think. And when Joshua pointed out the strange noise, Moshe was dismissive.
But Ramban could not see a man so full of love for Ha-Shem, Israel and Torah, to plan something so dreadful.
Interestingly, it’s Meshach Chochmah who offers an in-between explanation that it was Moshe’s frustration that the People saw him as part god. That they couldn’t except the Torah as a whole without Moshe.
That even if Moshe had not returned, the Torah is enough and theirs to have. For this reason God approved of Moses’ action.
Rashba calls the broken pieces that find their place in the Ark, the “accuser” and the second and whole Tablets the “defender” thereby also concluding that the breaking was valued by Ha-Shem.
One thing is very clear, of all the actions of Moshe Rabbenu ordered by Ha-Shem, this one is the most important one. Sages have said that Moshe came down the mountain happy and positive, holding the Tablets proudly. This was to be the physical welcoming of the Torah, more important that the exodus from Mitzrayim and more important than the entering of Eretz Israel. This was the most important moment to Moshe Rabbenu and Am Israel, and they blew it.
It was enough for the most Chassid of all men Am Israel ever had on their side, to blow up.
Which in itself is a lesson for all time; those who defile the Torah, lose Moshe Rabbenu, the best friend they ever had, in an instant. For those, all hope is no more.
Shelach
The importance of Zizit.
No, HasShem did not sent twelve of the most wise men selected by Moshe Rabbenu to spy on the promised land. True, HaShem did not stop them, but that’s because He does give us the freedom to make our own decisions. (see Rashi’s comments on Numbers 13:2) This was a test. A rather decisive test.
Let’s read Shelach backwards to make the point.
10 – You should wear zizit, so that you do not forget the word of HaShem, otherwise you get into trouble.
09 – What shall we do with the man who was found collecting sticks on Shabbath? Says HaShem: “He shall be put to death by the entire kehilla outside the camp.”
08 – From now on more mitzvoth will be added to offerings intended for HaShem. These Menachot consists of meal, wine and oil offerings that will be offered at the same time the animals are offered.
07 – A good part of Am Israel doesn’t listen to HaShem, goes into the mountains towards the Land of Canaan and meets their fate opposite mighty Amalekites and Canaanites.
06 – HaShem makes so that ten of the spies die in a plague, while directing Am Israel to go back into the dessert.
05 – Moshe begs HaShem not to kill His people as other nations will look upon God and think that He, God, failed. HaShem gives in but punished this generation by giving them another 40 years in the dessert.
04 – Bnei Israel weeps. They’re ready to give up and give thought to appointing a leader to go back to Egypt.
03 – Twelve wise men return from spying on Canaan and ten of them think that it is impossible to enter The Promised Land, since they seem to be outnumbered by giants. Only Caleb and Joshua think they can and should enter.
02 – Moshe changes the name of Hoshua bin Nun, the spy representing the tribe of Ephraim, to Joshua, meaning ‘God shall save’.
01 – Send you, Shelach Lecha, that they may spy on The Land of Canaan, which I am giving to Bnei Israel.
The proof that is a test, a test by HaShem to see if Am Israel is ready for Canaan, is stated by the words: …’which I am giving to Bnei Israel’. Right there, the wise and able men, carefully selected by Moshe himself should have known that a gift and promise by HaShem (the Promised Land), is a gift for the ‘bitachon’ (faith) in Him. The last part of this Parashat, which we just read first; the mitzvah of the zizit, doesn’t appear out of context. The Torah gives us a visible reminder to stay on the straight path. And, judging from the apathy that Am Israel demonstrates – it doesn’t support Moshe, nor the returning spies – it clearly needs a visual reminder. So it doesn’t really matter how we read this Parashat, backwards or forwards, it is inconceivable why Am Israel fell into the trap. Weren’t all miracles proof that HaShem stood by His own word? This time, the test was clearly announced with the words; …’which I am giving to Bnei Israel.’ It deserves attention that the Torah writes the words; ‘Bnei Israel’ and not ‘Am Israel’, as if to say, you will fail this test and therefore I will give The Land to your children and not you. And so, the decision to dwell another 40 years in the dessert shouldn’t come as a surprise. Back to reading backwards. Even when God punishes ten of the twelve spies, Am Israel still revolts and wants to go into Canaan only to meet their death by mighty men. Just like the spies had forecasted, HaShem let them have it, making the point that this would only happen if you deny yourself the ‘Daht’ the ‘belief’ in Him. When reading the occurrences backwards, you see that this test was so clear from the beginning, it is hard to understand why these wise and able men failed it completely.
The question that arises when reading it backwards is this; if they had worn zizit; known the tale of the man who gathered sticks on Shabbat and the swift punishment by HaShem; if they had known the meaning of the extra offerings of wine, meals and oils next to animals, would they have heard the words; ….’asher Ani no-ten le Bnei Israel..’? - ‘…which I shall give to the Children of Israel’? Would they, the spies and Am Israel have had a better chance to defy rumours and evil subjective reporting?
Let’s have Sforno answer this; “You shall see it and remember all the precepts of the Lord. You will remember that you are slaves of the Lord whose precepts you accepted by beholding the zizit, which is like the seal of the Master on his slaves. Through this you will cease going astray after your own hearts to satisfy the whims of your heart for the sake of wealth and honour even if it involves robbery.” Ten men robbed an entire generation from entering The Promised Land. They didn’t wear the zizits.
No, HasShem did not sent twelve of the most wise men selected by Moshe Rabbenu to spy on the promised land. True, HaShem did not stop them, but that’s because He does give us the freedom to make our own decisions. (see Rashi’s comments on Numbers 13:2) This was a test. A rather decisive test.
Let’s read Shelach backwards to make the point.
10 – You should wear zizit, so that you do not forget the word of HaShem, otherwise you get into trouble.
09 – What shall we do with the man who was found collecting sticks on Shabbath? Says HaShem: “He shall be put to death by the entire kehilla outside the camp.”
08 – From now on more mitzvoth will be added to offerings intended for HaShem. These Menachot consists of meal, wine and oil offerings that will be offered at the same time the animals are offered.
07 – A good part of Am Israel doesn’t listen to HaShem, goes into the mountains towards the Land of Canaan and meets their fate opposite mighty Amalekites and Canaanites.
06 – HaShem makes so that ten of the spies die in a plague, while directing Am Israel to go back into the dessert.
05 – Moshe begs HaShem not to kill His people as other nations will look upon God and think that He, God, failed. HaShem gives in but punished this generation by giving them another 40 years in the dessert.
04 – Bnei Israel weeps. They’re ready to give up and give thought to appointing a leader to go back to Egypt.
03 – Twelve wise men return from spying on Canaan and ten of them think that it is impossible to enter The Promised Land, since they seem to be outnumbered by giants. Only Caleb and Joshua think they can and should enter.
02 – Moshe changes the name of Hoshua bin Nun, the spy representing the tribe of Ephraim, to Joshua, meaning ‘God shall save’.
01 – Send you, Shelach Lecha, that they may spy on The Land of Canaan, which I am giving to Bnei Israel.
The proof that is a test, a test by HaShem to see if Am Israel is ready for Canaan, is stated by the words: …’which I am giving to Bnei Israel’. Right there, the wise and able men, carefully selected by Moshe himself should have known that a gift and promise by HaShem (the Promised Land), is a gift for the ‘bitachon’ (faith) in Him. The last part of this Parashat, which we just read first; the mitzvah of the zizit, doesn’t appear out of context. The Torah gives us a visible reminder to stay on the straight path. And, judging from the apathy that Am Israel demonstrates – it doesn’t support Moshe, nor the returning spies – it clearly needs a visual reminder. So it doesn’t really matter how we read this Parashat, backwards or forwards, it is inconceivable why Am Israel fell into the trap. Weren’t all miracles proof that HaShem stood by His own word? This time, the test was clearly announced with the words; …’which I am giving to Bnei Israel.’ It deserves attention that the Torah writes the words; ‘Bnei Israel’ and not ‘Am Israel’, as if to say, you will fail this test and therefore I will give The Land to your children and not you. And so, the decision to dwell another 40 years in the dessert shouldn’t come as a surprise. Back to reading backwards. Even when God punishes ten of the twelve spies, Am Israel still revolts and wants to go into Canaan only to meet their death by mighty men. Just like the spies had forecasted, HaShem let them have it, making the point that this would only happen if you deny yourself the ‘Daht’ the ‘belief’ in Him. When reading the occurrences backwards, you see that this test was so clear from the beginning, it is hard to understand why these wise and able men failed it completely.
The question that arises when reading it backwards is this; if they had worn zizit; known the tale of the man who gathered sticks on Shabbat and the swift punishment by HaShem; if they had known the meaning of the extra offerings of wine, meals and oils next to animals, would they have heard the words; ….’asher Ani no-ten le Bnei Israel..’? - ‘…which I shall give to the Children of Israel’? Would they, the spies and Am Israel have had a better chance to defy rumours and evil subjective reporting?
Let’s have Sforno answer this; “You shall see it and remember all the precepts of the Lord. You will remember that you are slaves of the Lord whose precepts you accepted by beholding the zizit, which is like the seal of the Master on his slaves. Through this you will cease going astray after your own hearts to satisfy the whims of your heart for the sake of wealth and honour even if it involves robbery.” Ten men robbed an entire generation from entering The Promised Land. They didn’t wear the zizits.
Chayei Sarah
The Eulogy of Sarah
In this week’s Parashat we find death and life following each other closely. Dor vah Dor, generation and generation, in the form of Sarah and eventually Abraham’s demise and the start of the next generation between Yitzhak and Rivka. What is interesting is that the Torah takes the time to express real emotion. Abraham mourns. In fact, this Parashat honors Sarah simply by opening with the words Chayei Sarah or “Sarah lives”. One could take that as “Sarah lives on…” We are made aware of the importance of the Jewish woman in two ways. One, is that Sarah played such an important supporting role in the life of Abraham – why else does a great man mourn? And two, Abraham challenges women to a test in order to find the best suitable woman with the best character, worthy to further the generations.
This is clearly a testament that women are equal or at least have their own important role in the development of the (Jewish) people. This is the only time in the Torah that the death of a person is recorded in age, time and place. We also know that Abraham was reminded by HaShem to “listen to her advice…” (Bereshit 21:12). She is the only woman whose name was changed by HaShem (Bereshit 17:15) and the Prophet Isiah writes about her in name equally to Abraham: “Look back to Abraham your father and to Sarah who brought you forth” (51:2). One could read part of this Torah section as a eulogy to Sarah, with the buying of her burial ground as a testament to how important she was. Why else specify in great details the buying of The Cave of Machpelah? Some Sages have understood this as proof that we never stole these lands but rather bought them. As Rabbi Yudan ben Simon points out: …”the Cave of Machpelah, the Temple and the burial place of Joseph (Shechem)….three places of which the world cannot say these are stolen lands.” (Bereshit Rabah, 97, 7)
Ibn Ezra has two opinions why the purchase and its details play such an important role. One is that the purchase cements the first stone in “our country” and two is that this is the first fulfillment of God’s promises to Abraham of Eretz Israel. It is interesting to see how Abraham lives on only to fulfill certain important tasks to connect his generation with the next. The choosing of where to find a bride for Yitzhak is perhaps the most important last task Abraham commands. The comment to ‘…not choose from the daughters of the Canaanite in whose midst I dwell’, has kept the Sages very busy over the centuries. Various answers have been given, from political reasons to corruption. Rashi comments that because it’s written that: …you (Yitzhak) shall not dwell among the Egyptians… nor the Canaanites, according to their deeds.’ With which he implied that the deeds of both nations were more corrupt than others. Rabbi Hirsh, centuries later, believed that Yithak would assimilate if he would take a Canaanite woman from nearby, because of her families and surrounding people. After all, Sarah was not to be buried among these people.
How beautiful is it to read later that after Yithak discovers Rivka, that he loves her. How important is it to see the connection between the mourning of Abraham, which clearly indicates his deep love for Sarah, and the necessity for Yithak to love Rivka. Here, the Torah teaches us that character is very important in a person, but that only love is the necessary foundation of building a lasting generation.
In this week’s Parashat we find death and life following each other closely. Dor vah Dor, generation and generation, in the form of Sarah and eventually Abraham’s demise and the start of the next generation between Yitzhak and Rivka. What is interesting is that the Torah takes the time to express real emotion. Abraham mourns. In fact, this Parashat honors Sarah simply by opening with the words Chayei Sarah or “Sarah lives”. One could take that as “Sarah lives on…” We are made aware of the importance of the Jewish woman in two ways. One, is that Sarah played such an important supporting role in the life of Abraham – why else does a great man mourn? And two, Abraham challenges women to a test in order to find the best suitable woman with the best character, worthy to further the generations.
This is clearly a testament that women are equal or at least have their own important role in the development of the (Jewish) people. This is the only time in the Torah that the death of a person is recorded in age, time and place. We also know that Abraham was reminded by HaShem to “listen to her advice…” (Bereshit 21:12). She is the only woman whose name was changed by HaShem (Bereshit 17:15) and the Prophet Isiah writes about her in name equally to Abraham: “Look back to Abraham your father and to Sarah who brought you forth” (51:2). One could read part of this Torah section as a eulogy to Sarah, with the buying of her burial ground as a testament to how important she was. Why else specify in great details the buying of The Cave of Machpelah? Some Sages have understood this as proof that we never stole these lands but rather bought them. As Rabbi Yudan ben Simon points out: …”the Cave of Machpelah, the Temple and the burial place of Joseph (Shechem)….three places of which the world cannot say these are stolen lands.” (Bereshit Rabah, 97, 7)
Ibn Ezra has two opinions why the purchase and its details play such an important role. One is that the purchase cements the first stone in “our country” and two is that this is the first fulfillment of God’s promises to Abraham of Eretz Israel. It is interesting to see how Abraham lives on only to fulfill certain important tasks to connect his generation with the next. The choosing of where to find a bride for Yitzhak is perhaps the most important last task Abraham commands. The comment to ‘…not choose from the daughters of the Canaanite in whose midst I dwell’, has kept the Sages very busy over the centuries. Various answers have been given, from political reasons to corruption. Rashi comments that because it’s written that: …you (Yitzhak) shall not dwell among the Egyptians… nor the Canaanites, according to their deeds.’ With which he implied that the deeds of both nations were more corrupt than others. Rabbi Hirsh, centuries later, believed that Yithak would assimilate if he would take a Canaanite woman from nearby, because of her families and surrounding people. After all, Sarah was not to be buried among these people.
How beautiful is it to read later that after Yithak discovers Rivka, that he loves her. How important is it to see the connection between the mourning of Abraham, which clearly indicates his deep love for Sarah, and the necessity for Yithak to love Rivka. Here, the Torah teaches us that character is very important in a person, but that only love is the necessary foundation of building a lasting generation.
Noah by Fisher Price
Noah
This is the only parashat from which toy companies have profited for years. Noah is everywhere thanks to Fisher Price. It’s everymans story. Yet mostly misunderstood.
The re-start of Olam Hazeh, only 21 days after we come out of Yom Kippur is alarming. We know the Torah doesn’t often write in days or months or years. And it’s totally unclear where we are in Bereshit when it comes to a timeline. But this is only the second parashat and already we’re starting over.
Beginning of world. End of world. New beginning. New covenant. HaShem makes a covenant between Noah and him, similar as the one he made with Adam. This is a serious new beginning, which makes us all Bnei Noah, rather than Bnei Adam.
And here is where the internet comes in. The amount of websites written about Noah are staggering. Noah is alive and well on the internet amongst all religions.
What stands out on the internet and in articles written by Hasidic bloggers and writers is the notion that Bnei Noah is everyone but us Jews. Bnei Noah are appearantly non-jews who keep the Noahide Laws.
You have Noahide.com, Noahide.org. – Noahide is hot on the Internet.
Maimonides, who today undoutably would have been one of the world’s foremost bloggers, has this to say in Mishne Torah (8:11). “A non-Jew, who upholds the seven Noahide commandments is considered a Righteous Gentile and has earned entry to Olam HaBah.” But our Rambam does add an interesting caveat here.
According to Rambam; Should the Gentile follow these Noahide laws out of intelligence because it’s a good way to live versus following them out of respect for the divine origin of the laws, he won’t cut it. Thus Maimonides adds the distinction of belief to the commandments.
The seven laws, mentioned specifically in Talmud Sanhedrin 56 a/b and Tosefta Sanhedrin 9:4 are :
-Avodat Zarah – The prohibition on Idolatry.
-Birchat HaShem – The prohibition on blasphemy.
The most important one:
-Shfigat Damim – The prohibition on murder – litterally the “spilling” of blood.
-Gezel – Prohition on robbery and theft.
-Gilui Arayot – The prohibition on immorality and certain sexual relations.
-Ever MinHaChay – Not taking or cutting alive limb from an animal.
-Dinim – The establishment of a justice system.
Now forgive me, but as we know all our Sages including Rashi, Rambam and so on are Monday Morning Quarterbacks. None commented during the establishments of the Torah. During the game.
So as long as we’re Monday Morning Quaterbacking, what if Bnei Noah, all people that came after Noah, would have adhered to these commandments, would we have had the Ten Commandments?
I know it’s a naive question because half of the answer is that Bnei Israel was given a new beginning and covenant and a more restrict set of commandments because they were so called “chosen.”.
So in a way the seven Noahide Commandments become the perfect counterweight to the deeper Ten Commandments the Jew has to uphold. The Sages, years later, had now a perfect way to split the people from the chosen people without taking away the most pertinent laws the unchosen had to uphold. And, as Maimonides points out, every Jew has the task to make sure these seven laws were to being followed by all people in the world.
The difference between the Seven Commandments and the Aseret Ha-Dvarim are:
-the introduction of HaShem and reminder that it was He who brought us out of slavery.
-the promise of love for those who love HaShem.
-the promise to make and keep the Sabbath.
-the promise to love one’s parents.
What Maimonides noticed was the distinction to love HaShem. Something that’s missing from the seven commandments. Yes, there’s the Noahide Mitzvah to recognize that there’s one God but not the specific mentioning to love HaShem.
That’s why Maimonides added the notion to not just follow the seven mitzvot as a way to be a good person but rather to honor HaShem’s commandments because they came from HaShem. An atheist can be a good man if he follows these seven mitzvot but he obviously doesn’t honor its origins.
And then there’s the mentioning of the Sabbath in the Ten Commandments. Clearly there to be much more than just a day of rest, but rather a clear sign of distinction of who the Jews are.
In a way Parashat Noah draws an early line in the Torah; On one side, all people who are given laws to be just and on the other side that of a people who later, will be chosen to receive a different covenant with extra mitzvot.
In the words of Rambam (in Kings/Malachei 8:10): “Moshe Rabbenu commanded from the mouth of HaShem to convince all the inhibitants of the world to observe the commandments given to the Children of Noah.”
When we see a rainbow, we say the Bracha; …Ve Zoher Ha Brit Ve Ne-eman B-Vritoh, VeKayam Be Ma-amaro – …Who remembers the covenant and is faithful to His covenant and who keeps His word.
At the time of the first rainbow, there were seven commandments. Just remember when you look up and see a rainbow today to think of the other three as well.
Sabbath Shalom.
This is the only parashat from which toy companies have profited for years. Noah is everywhere thanks to Fisher Price. It’s everymans story. Yet mostly misunderstood.
The re-start of Olam Hazeh, only 21 days after we come out of Yom Kippur is alarming. We know the Torah doesn’t often write in days or months or years. And it’s totally unclear where we are in Bereshit when it comes to a timeline. But this is only the second parashat and already we’re starting over.
Beginning of world. End of world. New beginning. New covenant. HaShem makes a covenant between Noah and him, similar as the one he made with Adam. This is a serious new beginning, which makes us all Bnei Noah, rather than Bnei Adam.
And here is where the internet comes in. The amount of websites written about Noah are staggering. Noah is alive and well on the internet amongst all religions.
What stands out on the internet and in articles written by Hasidic bloggers and writers is the notion that Bnei Noah is everyone but us Jews. Bnei Noah are appearantly non-jews who keep the Noahide Laws.
You have Noahide.com, Noahide.org. – Noahide is hot on the Internet.
Maimonides, who today undoutably would have been one of the world’s foremost bloggers, has this to say in Mishne Torah (8:11). “A non-Jew, who upholds the seven Noahide commandments is considered a Righteous Gentile and has earned entry to Olam HaBah.” But our Rambam does add an interesting caveat here.
According to Rambam; Should the Gentile follow these Noahide laws out of intelligence because it’s a good way to live versus following them out of respect for the divine origin of the laws, he won’t cut it. Thus Maimonides adds the distinction of belief to the commandments.
The seven laws, mentioned specifically in Talmud Sanhedrin 56 a/b and Tosefta Sanhedrin 9:4 are :
-Avodat Zarah – The prohibition on Idolatry.
-Birchat HaShem – The prohibition on blasphemy.
The most important one:
-Shfigat Damim – The prohibition on murder – litterally the “spilling” of blood.
-Gezel – Prohition on robbery and theft.
-Gilui Arayot – The prohibition on immorality and certain sexual relations.
-Ever MinHaChay – Not taking or cutting alive limb from an animal.
-Dinim – The establishment of a justice system.
Now forgive me, but as we know all our Sages including Rashi, Rambam and so on are Monday Morning Quarterbacks. None commented during the establishments of the Torah. During the game.
So as long as we’re Monday Morning Quaterbacking, what if Bnei Noah, all people that came after Noah, would have adhered to these commandments, would we have had the Ten Commandments?
I know it’s a naive question because half of the answer is that Bnei Israel was given a new beginning and covenant and a more restrict set of commandments because they were so called “chosen.”.
So in a way the seven Noahide Commandments become the perfect counterweight to the deeper Ten Commandments the Jew has to uphold. The Sages, years later, had now a perfect way to split the people from the chosen people without taking away the most pertinent laws the unchosen had to uphold. And, as Maimonides points out, every Jew has the task to make sure these seven laws were to being followed by all people in the world.
The difference between the Seven Commandments and the Aseret Ha-Dvarim are:
-the introduction of HaShem and reminder that it was He who brought us out of slavery.
-the promise of love for those who love HaShem.
-the promise to make and keep the Sabbath.
-the promise to love one’s parents.
What Maimonides noticed was the distinction to love HaShem. Something that’s missing from the seven commandments. Yes, there’s the Noahide Mitzvah to recognize that there’s one God but not the specific mentioning to love HaShem.
That’s why Maimonides added the notion to not just follow the seven mitzvot as a way to be a good person but rather to honor HaShem’s commandments because they came from HaShem. An atheist can be a good man if he follows these seven mitzvot but he obviously doesn’t honor its origins.
And then there’s the mentioning of the Sabbath in the Ten Commandments. Clearly there to be much more than just a day of rest, but rather a clear sign of distinction of who the Jews are.
In a way Parashat Noah draws an early line in the Torah; On one side, all people who are given laws to be just and on the other side that of a people who later, will be chosen to receive a different covenant with extra mitzvot.
In the words of Rambam (in Kings/Malachei 8:10): “Moshe Rabbenu commanded from the mouth of HaShem to convince all the inhibitants of the world to observe the commandments given to the Children of Noah.”
When we see a rainbow, we say the Bracha; …Ve Zoher Ha Brit Ve Ne-eman B-Vritoh, VeKayam Be Ma-amaro – …Who remembers the covenant and is faithful to His covenant and who keeps His word.
At the time of the first rainbow, there were seven commandments. Just remember when you look up and see a rainbow today to think of the other three as well.
Sabbath Shalom.
Ki Tissa
I’m watching Law & Order, episode 1000 BCE.
The Scene: an impressive courtroom quite different from most. This one is particularly large and has a group of about three thousand defendants sitting on one side. On the other side, at the table usually reserved for the prosecution, I see an unusually large contingency of prosecutors. I recognize Rashi, Ramban, Arbravanel and many others. Also represented at that table are Midrash and Talmudic writers.
On the other side I find just one lawyer representing the defense: Judah Ha-Levi, who is sitting all by himself.
On the bench there’s no one. However there’s something strange about the impressive chair usually filled by a judge, it’s lit up in a strange way.
The rest of the courtroom is filled by scholars and rabbis; I recognize Nehama Leibowitz, and in awe I recognize Moses sitting by himself.
For the prosecution, Rashi, played by Sam Waterston who normally plays District Attorney Jack McCoy, rises up from his chair and calls Aaron Ha-Cohen to the stand.
Aaron, after affirming the truth, the whole truth and nothing but the truth, seats himself behind a wooden balustrade.
Rashi begins with the simple question: “How could this disaster happen before you?”
Aaron: “They asked me to supply them with a leader like Moses, not an actual g-d.”
Rashi concludes: “Didn’t they acknowledged other g-ds as well?” He then turns to the jury , doesn’t wait for Aaron to answer the question and says: “Acknowledge, can only apply to actual worship of idols.”
I see Ramban and other prosecutors nodding their heads in agreement.
“Objection!” cries out Judah Ha-Levi, as he jumps out of his chair, “Heresay...”
No sign from the bench.
Rashi turns to Aaron and asks: “Did you not give them the idea to use gold?”
Aaron: “They said, rise, make us a g-d.” “And I said whoever has gold, strip it off and give it to me and I threw it into the fire.”
Aaron looks at Moses in the audience and says: “Do not be annoyed with me”.
Avraham b. Ha Ramban hands over a note to Benno Jacob. On it I see the words:
The Almighty Judge said to Moses: “Your people have corrupted themselves”, not My people. Only by exclusively worshipping Him did they qualify to be called “His people...”.
Benno Jacob, approves of this opinion by nodding.
Judah Ha-Levi approaches Aaron for questioning. He paces back and forth between the Jury box and Aaron as if to say; “How am I going to make my case without further prosecuting the defendants?”
The camera zooms in on the witness and we see Aaron sweat profusely. He has the look of a man who knows he’s a conspirator of idolatry.
Judah: “How many souls were involved here?”
Aaron: “Three thousand, give or take.”
Judah: “And how many souls do you count among Am Israel?”
Aaron: “Six hundred thousand, give or take.”
The prosecution feverishly is taking notes.
Judah Ha-Levi: “Isn’t idolatry common among other Nations?”
Without waiting for Aaron to answer he continues:
“Weren’t you privy to idolatry among the Egyptians during your years in Mitzrayim?”
“Isn’t it normal for people to expect to have a physical example of their g-d?”
Rashi, clearly amused shoots Ramban a note: “If that’s all he’s got, he’s losing the case.” Ramban agrees.
I’m interrupted by a commercial break.
As we come back to the program, the prosecution is back asking Aaron questions.
“How was it possible that within forty days after the Sinai Revelation with one of the commandments clearly stating: “I’m the Lord - Thou shall have no other g-ds but me”, still ringing in their ears, they did seek other g-ds?”
Aaron hesitates to answer.
I watch the doors of the court room open and in walks a man named Shadal who makes his way quietly over to Judah Ha-Levi. Without saying a word he shakes Judah’s hand and joins him.
Shadal hands Judah a note stating: “G-d did not say- They have turned away from me - indicating that they have not abandoned the worship of G-d in favor of other g-ds.
The prosecution continues.
Isaac Arama for the prosecution.
To Aaron: “Did you not think that when Moses broke the two tablets, written by Ha-Shem himself, something so dire had happened for him to do this?”
He continues: “Did Moses do this to shock you or to shame you?”
Ramban takes over. He’s not concerned over finding a motivation for the Divine decision to wipe out the transgressors. He disagrees with Tanna debei Eliyahu that G-d never gave the order. It is a Divine decree and that’s sufficient for him.
Ramban calls Moses to the stand.
Ramban examines Moses: “I want to go back to something here, everyone knows that you, Moses, are an outstanding leader but not a g-d. Yet they asked - Since Moses has left us, let us make G-d. They did not ask for a g-d-calf representing the supreme powers of life and death but merely a substitute for Moses’ leadership. - would you agree?”
Moses: “So it was...”
Commercial break, I’m watching a spot about Egyptian cotton claiming to be the best in the world.
Back to the program and the closing statements have begun. Judah Ha-levi paces back and forth again.
He passionately addresses the Jury; “All the people in those times worshipped images....The people were left waiting for Moses to come down without having changed their clothes since the Revelation. They had remained as they were, waiting for Moses who was forty days late, not having taken any food for himself and having left them with the intention of returning the same day.”
As I’m watching this I can’t help but think - this is still no reason to build yourself a golden calf. And I’m wondering, why didn’t they give it a catchy name? All other idols in those days had them. For idolators they did a half-job, plus for a show like Law & Order, it would have made the point that much more.
As the credits roll up, we see the large group of defendants being led away. Aaron catches up with Moses as they slowly leave the room.
The Scene: an impressive courtroom quite different from most. This one is particularly large and has a group of about three thousand defendants sitting on one side. On the other side, at the table usually reserved for the prosecution, I see an unusually large contingency of prosecutors. I recognize Rashi, Ramban, Arbravanel and many others. Also represented at that table are Midrash and Talmudic writers.
On the other side I find just one lawyer representing the defense: Judah Ha-Levi, who is sitting all by himself.
On the bench there’s no one. However there’s something strange about the impressive chair usually filled by a judge, it’s lit up in a strange way.
The rest of the courtroom is filled by scholars and rabbis; I recognize Nehama Leibowitz, and in awe I recognize Moses sitting by himself.
For the prosecution, Rashi, played by Sam Waterston who normally plays District Attorney Jack McCoy, rises up from his chair and calls Aaron Ha-Cohen to the stand.
Aaron, after affirming the truth, the whole truth and nothing but the truth, seats himself behind a wooden balustrade.
Rashi begins with the simple question: “How could this disaster happen before you?”
Aaron: “They asked me to supply them with a leader like Moses, not an actual g-d.”
Rashi concludes: “Didn’t they acknowledged other g-ds as well?” He then turns to the jury , doesn’t wait for Aaron to answer the question and says: “Acknowledge, can only apply to actual worship of idols.”
I see Ramban and other prosecutors nodding their heads in agreement.
“Objection!” cries out Judah Ha-Levi, as he jumps out of his chair, “Heresay...”
No sign from the bench.
Rashi turns to Aaron and asks: “Did you not give them the idea to use gold?”
Aaron: “They said, rise, make us a g-d.” “And I said whoever has gold, strip it off and give it to me and I threw it into the fire.”
Aaron looks at Moses in the audience and says: “Do not be annoyed with me”.
Avraham b. Ha Ramban hands over a note to Benno Jacob. On it I see the words:
The Almighty Judge said to Moses: “Your people have corrupted themselves”, not My people. Only by exclusively worshipping Him did they qualify to be called “His people...”.
Benno Jacob, approves of this opinion by nodding.
Judah Ha-Levi approaches Aaron for questioning. He paces back and forth between the Jury box and Aaron as if to say; “How am I going to make my case without further prosecuting the defendants?”
The camera zooms in on the witness and we see Aaron sweat profusely. He has the look of a man who knows he’s a conspirator of idolatry.
Judah: “How many souls were involved here?”
Aaron: “Three thousand, give or take.”
Judah: “And how many souls do you count among Am Israel?”
Aaron: “Six hundred thousand, give or take.”
The prosecution feverishly is taking notes.
Judah Ha-Levi: “Isn’t idolatry common among other Nations?”
Without waiting for Aaron to answer he continues:
“Weren’t you privy to idolatry among the Egyptians during your years in Mitzrayim?”
“Isn’t it normal for people to expect to have a physical example of their g-d?”
Rashi, clearly amused shoots Ramban a note: “If that’s all he’s got, he’s losing the case.” Ramban agrees.
I’m interrupted by a commercial break.
As we come back to the program, the prosecution is back asking Aaron questions.
“How was it possible that within forty days after the Sinai Revelation with one of the commandments clearly stating: “I’m the Lord - Thou shall have no other g-ds but me”, still ringing in their ears, they did seek other g-ds?”
Aaron hesitates to answer.
I watch the doors of the court room open and in walks a man named Shadal who makes his way quietly over to Judah Ha-Levi. Without saying a word he shakes Judah’s hand and joins him.
Shadal hands Judah a note stating: “G-d did not say- They have turned away from me - indicating that they have not abandoned the worship of G-d in favor of other g-ds.
The prosecution continues.
Isaac Arama for the prosecution.
To Aaron: “Did you not think that when Moses broke the two tablets, written by Ha-Shem himself, something so dire had happened for him to do this?”
He continues: “Did Moses do this to shock you or to shame you?”
Ramban takes over. He’s not concerned over finding a motivation for the Divine decision to wipe out the transgressors. He disagrees with Tanna debei Eliyahu that G-d never gave the order. It is a Divine decree and that’s sufficient for him.
Ramban calls Moses to the stand.
Ramban examines Moses: “I want to go back to something here, everyone knows that you, Moses, are an outstanding leader but not a g-d. Yet they asked - Since Moses has left us, let us make G-d. They did not ask for a g-d-calf representing the supreme powers of life and death but merely a substitute for Moses’ leadership. - would you agree?”
Moses: “So it was...”
Commercial break, I’m watching a spot about Egyptian cotton claiming to be the best in the world.
Back to the program and the closing statements have begun. Judah Ha-levi paces back and forth again.
He passionately addresses the Jury; “All the people in those times worshipped images....The people were left waiting for Moses to come down without having changed their clothes since the Revelation. They had remained as they were, waiting for Moses who was forty days late, not having taken any food for himself and having left them with the intention of returning the same day.”
As I’m watching this I can’t help but think - this is still no reason to build yourself a golden calf. And I’m wondering, why didn’t they give it a catchy name? All other idols in those days had them. For idolators they did a half-job, plus for a show like Law & Order, it would have made the point that much more.
As the credits roll up, we see the large group of defendants being led away. Aaron catches up with Moses as they slowly leave the room.
Pinchas
An Executive Decision.
We're finding ourselves in the middle of multiple wars stretching from Parashat Balak to Pinchas. These are bloody times and HaShem is handing out the orders like a real Commander in Chief. Am Israel is easily derailed by an army of beautiful women throwing themselves at them on the condition that they worship Peor. Orders are given to kill 25,000 Jewish souls as punishment and a plaque comes over Am Israel. In the midst of all this Pinchas kills Zimri, an Israelite and Kosbi, a Medianite princess in one strike by using a spear.
Besides the fact that killing two people in one swoop with a spear requires enormous control over the weapon - our Sages say that when a man does a mitzvah, HaShem helps him finishing it - Pinchas takes the Wrath of HaShem in his own hands. Rashi explains this (ibid) as Pinchas taking the place of HasShem - "…when in fact I (HaShem) should have been angry."
Pinchas acted on his own. In the midst of a war, one man's action to kill two people without a trial and seemingly without hesitation, becomes a blessing. Even Moses doubts this and considers punishment, but it is God who immediately recognizes the deed as His own by speaking to Moshe and re-introducing Pinchas as the son of Eleazar and the son of Aaron the Priest, as if to set a new place in history for Pinchas.
Next, HaShem continues to protect Pinchas in an amazing way; first He says: "..he (Pinchas) turned my Wrath away from Bnei Israel"… - clearly stating that Pinchas has also saved lives with his act of vengeance. The plague stopped when Pinchas killed. Then, HaShem says: "…he was zealous for My sake among them…," as if to say that Pinchas set an example.
The Sages weren't happy with the violence Pinchas displayed. Some wanted to excommunicate him. Rabbi Baruch Epstein (Torah Temimah) explains the reaction of the Sages this way: They, the Sages, understood that such an act of extreme violence under the flag of 'zealotry' had to be completely pure to be allowed. How could they know that Pinchas did not have another reason to have done this? Did Pinchas hide behind HaShem to commit murder?
But it must have been with the purest of commitment to HaShem otherwise why does God reward Pinchas with "…My covenant of peace…"? Abravanel is quick to say that it was a form of protection against Zimri's next-of-kin's wrath. Yet, Rabbi Zvi Yehuda Berlin in his Ha'amek Davar states: …"a covenant of peace constitutes rather a guarantee of protection against the inner enemy, lurking inside the zealous perpetrator of the sudden deed, against the inner demoralization that such an act as the killing of a human being, without due process of law is liable to cause."
As Commander in Chief in time of war, God judges Pinchas quickly and decisively. In a way Pinchas allows the War to continue without the unnecessary hold-ups and failings of Am Israel. It's back to business! Mercessly HaShem commands Moses to "harass" the Midianites and "smite" them. Just like the Amalekites whom the Israelites were ordered to "kill", we now get the order to "harass" a people. Rashi find the prostituting of one's daughters enough of a reason, while Nachmanides states that it was the Midianites who constituted the idea to lure the Israelites into the arms of the daughters of Moab.
The difference between Amalek and Midian is perhaps that Amalek threatened Israel physically while Median threatened the soul of Israel.
If that can be said, then Pinchas stopped this by his act of violence. Not only did he translate HaShem's wrath, but he also stopped the deterioration of Am Israel. And so, his violence became an enormously important mitzvah follow by an Executive Decision from above. Pinchas received the silver star not withstanding the complaints from literally everyone around him. Even Moshe Rabbenu.
We're finding ourselves in the middle of multiple wars stretching from Parashat Balak to Pinchas. These are bloody times and HaShem is handing out the orders like a real Commander in Chief. Am Israel is easily derailed by an army of beautiful women throwing themselves at them on the condition that they worship Peor. Orders are given to kill 25,000 Jewish souls as punishment and a plaque comes over Am Israel. In the midst of all this Pinchas kills Zimri, an Israelite and Kosbi, a Medianite princess in one strike by using a spear.
Besides the fact that killing two people in one swoop with a spear requires enormous control over the weapon - our Sages say that when a man does a mitzvah, HaShem helps him finishing it - Pinchas takes the Wrath of HaShem in his own hands. Rashi explains this (ibid) as Pinchas taking the place of HasShem - "…when in fact I (HaShem) should have been angry."
Pinchas acted on his own. In the midst of a war, one man's action to kill two people without a trial and seemingly without hesitation, becomes a blessing. Even Moses doubts this and considers punishment, but it is God who immediately recognizes the deed as His own by speaking to Moshe and re-introducing Pinchas as the son of Eleazar and the son of Aaron the Priest, as if to set a new place in history for Pinchas.
Next, HaShem continues to protect Pinchas in an amazing way; first He says: "..he (Pinchas) turned my Wrath away from Bnei Israel"… - clearly stating that Pinchas has also saved lives with his act of vengeance. The plague stopped when Pinchas killed. Then, HaShem says: "…he was zealous for My sake among them…," as if to say that Pinchas set an example.
The Sages weren't happy with the violence Pinchas displayed. Some wanted to excommunicate him. Rabbi Baruch Epstein (Torah Temimah) explains the reaction of the Sages this way: They, the Sages, understood that such an act of extreme violence under the flag of 'zealotry' had to be completely pure to be allowed. How could they know that Pinchas did not have another reason to have done this? Did Pinchas hide behind HaShem to commit murder?
But it must have been with the purest of commitment to HaShem otherwise why does God reward Pinchas with "…My covenant of peace…"? Abravanel is quick to say that it was a form of protection against Zimri's next-of-kin's wrath. Yet, Rabbi Zvi Yehuda Berlin in his Ha'amek Davar states: …"a covenant of peace constitutes rather a guarantee of protection against the inner enemy, lurking inside the zealous perpetrator of the sudden deed, against the inner demoralization that such an act as the killing of a human being, without due process of law is liable to cause."
As Commander in Chief in time of war, God judges Pinchas quickly and decisively. In a way Pinchas allows the War to continue without the unnecessary hold-ups and failings of Am Israel. It's back to business! Mercessly HaShem commands Moses to "harass" the Midianites and "smite" them. Just like the Amalekites whom the Israelites were ordered to "kill", we now get the order to "harass" a people. Rashi find the prostituting of one's daughters enough of a reason, while Nachmanides states that it was the Midianites who constituted the idea to lure the Israelites into the arms of the daughters of Moab.
The difference between Amalek and Midian is perhaps that Amalek threatened Israel physically while Median threatened the soul of Israel.
If that can be said, then Pinchas stopped this by his act of violence. Not only did he translate HaShem's wrath, but he also stopped the deterioration of Am Israel. And so, his violence became an enormously important mitzvah follow by an Executive Decision from above. Pinchas received the silver star not withstanding the complaints from literally everyone around him. Even Moshe Rabbenu.
Mishpatim 10
The introduction of Rachmanut.
Why here? Why now? All of a sudden, in the middle of Shemot, we find this Parashat thatʼs hidden like a couple of forgotten law books. And, without any announcement, Mishpatim throws at us the most detailed and specific of codes and rules.
One reason can be that Bnei Israel continuous to develop into One People - Am Israel in Shemot, and thus is ready for a detailed set of rules. One could say that without this Parashat there would be no developed or compassionate legal system as we have today.
Why else does the Torah make such an effort as to write in details the difference between stealing an ox versus a sheep? While the Babylonian answer to that is to treat stealing as just stealing, period - we on the other hand, are taught to reason. Akedat Yitzhak puts it this way: “A thief who deliberately sets out to inflict loss on his fellow man deserves to have a taste of his own medicine...”
We are being taught many things in this Parashat and perhaps the most important lesson of all: that of Rachmanut - compassion. Repeatedly does the Torah bring up the most severe crimes first and lesser ones next, only to teach us reasoning.
Steal a cow or sheep and you will be punished by having to pay double back. But if the thievery includes slaughtering or disposing of the loot, the Torah fixes the punishment; a four or five-fold restitution.
Sages point out that the Torah starts out by pointing towards the more severe crime of slaughtering or disposing, because a thief almost never keeps the stolen property on his land. He usually immediately will slaughter it or dispose of it. But we are reminded that if a thief who doesnʼt, deserves a lesser punishment. And why then the difference between stealing an ox and sheep? Why is stealing an ox worse? Philo comments in a practical way; “The sheep has four benefits - milk, cheese, wool and offspring (lambs), while the ox has five - milk, cheese, offspring (calves) and in addition, ploughing the land and pulling the wagon.” Other Sages did not count milk and cheese as two benefits, but Ibn Ezra agrees with the ploughing benefit.
This is fascinating. In Mishpatim we are taught to reason. We are taught to judge situations carefully. We are being taught Rachmanut.
We are taught that when a thief enters a premise, the owner can take his life. “Thereʼs no blood in him...” - Rashi explains the thief as a soulless and bloodless person with no value. That is pretty harsh for Rashi. While Rashbam also observes that the owner is guiltless and no “blood” payment is required. Again, the Torah starts out with the worst case scenario, only to follow with reason; “If the sun be risen upon him, there shall be blood guiltiness for him.” Rambam explains “...that a thief by day is usually just that; a thief. If it was obvious to the house owner that the thief had no homicidal intentions but merely came to steal, it is forbidden to kill him.”
Very carefully are we taught our behaviour towards the Ger - the stranger. In Bava Metzia 59b, our Sages point out that this mitzvah of respect is repeated thirty six times in the Torah. More than any other mitzvah even the mitzvah to love HaShem! Mishpatim is not just a carefully assembled list of laws and regulations. This Parashat teaches us through careful judgement to “reason.” This Parashat sets the ultimate foundation for Rachmanut, no matter what the circumstances.
Why here? Why now? All of a sudden, in the middle of Shemot, we find this Parashat thatʼs hidden like a couple of forgotten law books. And, without any announcement, Mishpatim throws at us the most detailed and specific of codes and rules.
One reason can be that Bnei Israel continuous to develop into One People - Am Israel in Shemot, and thus is ready for a detailed set of rules. One could say that without this Parashat there would be no developed or compassionate legal system as we have today.
Why else does the Torah make such an effort as to write in details the difference between stealing an ox versus a sheep? While the Babylonian answer to that is to treat stealing as just stealing, period - we on the other hand, are taught to reason. Akedat Yitzhak puts it this way: “A thief who deliberately sets out to inflict loss on his fellow man deserves to have a taste of his own medicine...”
We are being taught many things in this Parashat and perhaps the most important lesson of all: that of Rachmanut - compassion. Repeatedly does the Torah bring up the most severe crimes first and lesser ones next, only to teach us reasoning.
Steal a cow or sheep and you will be punished by having to pay double back. But if the thievery includes slaughtering or disposing of the loot, the Torah fixes the punishment; a four or five-fold restitution.
Sages point out that the Torah starts out by pointing towards the more severe crime of slaughtering or disposing, because a thief almost never keeps the stolen property on his land. He usually immediately will slaughter it or dispose of it. But we are reminded that if a thief who doesnʼt, deserves a lesser punishment. And why then the difference between stealing an ox and sheep? Why is stealing an ox worse? Philo comments in a practical way; “The sheep has four benefits - milk, cheese, wool and offspring (lambs), while the ox has five - milk, cheese, offspring (calves) and in addition, ploughing the land and pulling the wagon.” Other Sages did not count milk and cheese as two benefits, but Ibn Ezra agrees with the ploughing benefit.
This is fascinating. In Mishpatim we are taught to reason. We are taught to judge situations carefully. We are being taught Rachmanut.
We are taught that when a thief enters a premise, the owner can take his life. “Thereʼs no blood in him...” - Rashi explains the thief as a soulless and bloodless person with no value. That is pretty harsh for Rashi. While Rashbam also observes that the owner is guiltless and no “blood” payment is required. Again, the Torah starts out with the worst case scenario, only to follow with reason; “If the sun be risen upon him, there shall be blood guiltiness for him.” Rambam explains “...that a thief by day is usually just that; a thief. If it was obvious to the house owner that the thief had no homicidal intentions but merely came to steal, it is forbidden to kill him.”
Very carefully are we taught our behaviour towards the Ger - the stranger. In Bava Metzia 59b, our Sages point out that this mitzvah of respect is repeated thirty six times in the Torah. More than any other mitzvah even the mitzvah to love HaShem! Mishpatim is not just a carefully assembled list of laws and regulations. This Parashat teaches us through careful judgement to “reason.” This Parashat sets the ultimate foundation for Rachmanut, no matter what the circumstances.
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