Bible – Page 4 – holy scribbles

Acceptance of His Sovereignty

“The L-RD said to Moses, “Ascend to Me into the mount and be there; and I will give thee the tables of stone, and the law and the commandment, which I have written, that thou mayest teach them.'” – Exodus 24:12

“The voice of the L-RD cleaves with shafts of fire.” – Psalm 29:7

(His words sprang forth like fire, when inscribed on the tablets)

Even before receiving the commandments, B’nei Yisrael cried out, naaseh v’nishmah (we will do and we will hear. It is a profound statement: the saying connotes a willingness to follow the commandments, before hearing (understanding) them. This denotes the emunah (faith) of B’nei Yisrael, inasmuch that they were committed to following the commandments without fully comprehending their significance. Today, in the modern world, most people would prefer to consider, according to their own understanding, whether it makes sense to take such and such a course of action. This is because of our reliance on our own ability to reason.

Ever since the Age of Reason, belief in the Divine is relegated to the back burner, as man places himself on the Throne. Yet, we still have a choice, everyday in our own individual lives, to place the L-RD on the Throne, or place ourselves on the Throne. The daunting realization should be that even if we appear to place ourselves on the Throne, as if we were G-d, this is only a delusion. He, the Blessed and Holy One, is always in His Makom (place) on His Throne in Seventh Heaven. To truly accept His Sovereignty (Malchus), we must step down, so to speak, from the illusion that we are in charge of every facet of our lives.

It’s Covenantal

“Now mount Sinai was altogether on smoke, because the L-RD descended upon it in fire; and the smoke thereof ascended as the smoke of a furnace, and the whole mount quaked greatly.” – Exodus 19:18, JPS 1917 Tanach

“He bowed the heavens also, and came down; and thick darkness was under His feet.” – Psalm 18:10

The L-RD descended upon Mount Sinai, in the midst of fire and smoke. Later, the Torah records the phenomenon that surrounded His awesome presence, inclusive of thunder, lightning, and the sound of ram’s horns (shofars). How was the L-RD, who sits on His throne in Seventh Heaven, as a transcendent G-d, able to descend upon Mt. Sinai, demonstrating His immanence? “He bowed the heavens,” stretching the heavens towards earth, so that He could simultaneously continue to reside in Heaven while appearing on Mt. Sinai. This may be understood as figurative language, inasmuch that the human mind can not comprehend this magnanimous feat.

And, yet, the language of “bowing down the heavens,” may very well in and of itself, describe something that took place beyond our understanding. There are of course examples of visions, amongst the prophets, who saw G-d in Heaven; yet, this was G-d’s actual presence arriving upon Mt. Sinai. The Revelation at Sinai is the pivotal event in the lives of the Children of Israel, who as former slaves were brought into an official covenant relationship with G-d, when the commandments were given at Sinai.

Thus, we became His people, and He became our G-d, inasmuch that this covenant stands today within the framework of a continuous relationship with the L-RD; this covenant is extant today for Israel, as well as all, who like Yisro sought to join with Israel. “And Jethro, Moses’ father-in-law, took a burnt-offering and sacrifices for G-d; and Aaron came, and all the elders of Israel, to eat bread with Moses’ father-in-law before G-d” (Exodus 18:12, JPS). Thus, foreshadowing, entrance into the covenant through faith (Exodus 18:11).

Moving Beyond

“The children of Israel went on dry land in the midst of the sea, and the water was to them like a wall from their right and from their left.” – Exodus 14:29, JPS 1917 Tanach

Passing through the Sea of Reeds, B’nei Yisrael (the Children of Israel) walked along a corridor created by a wall of water on their left and their right. The path towards the other side of the sea, where a safe haven could be found, was their road to freedom; in a sense, this is also, figuratively speaking, the path presented to us. Our walk with G-d compels us not to deviate to the left, nor to the right, thus permitting only a small margin of error as we journey along the path of life.

The road towards freedom, where we are able to transcend the limited constructs of our worldly existence, requires an effort to leave behind our personal Mitzraim (Egypt), by moving past our limitations in life to greater freedom. For, the shoresh (root word) of mitzraim means “limitations.” Therefore, we may apply this idea to our own weaknesses, negative character traits, and maladaptive behavior that limit our service to G-d, as well as our own personal development in life.

The truth is that our greatest limitations are often brought to our attention, for the most part, when we encounter the various nisyanos (trials) that the yetzer hara (evil inclination) elicits in our everyday lives. Yet, we should not give heed to these machinations on the part of our yetzer hara; rather, it is better to walk the narrow road to freedom, by not deviating towards the right or the left. Moreover, learning how to improve our character; for this will compel us to move beyond our limitations.

In like manner as B’nei Yisrael, the road to freedom is straight and narrow, and more challenging to walk upon, than when we give in to our “lesser selves,” by cruising through life on autopilot; yet, when we follow our “G-d given conscience” by doing what is right, we may excel even beyond our current level of connection to G-d; subsequently, there will be an increase in the positive effect of our choices, resulting in the elevation of our character to a greater degree than was previously known.

Crossroad to Freedom

parashas Va’eira 5782

“I am the L-RD. I will free you from the labors of the Egyptians and deliver you from their bondage. I will redeem you with an outstretched arm and through extraordinary chastisements. And I will take you to be my people, and I will be your G-d.” – Exodus 6:6, JPSN

Out of the four types of redemption that would be successively enacted, for the benefit of the B’nei Yisrael (Children of Israel), “I will redeem you with an outstretched arm” refers to the splitting of the Sea of Reeds. Thus, after the burdens of slavery ceased, and they were brought out of Egypt, they passed through the Sea of Reeds, dry-shod, crossing over to their freedom.

Yet, the purpose of this newfound freedom was not to have free reign over themselves, as if now they were free to live in accordance with their own designs and proclivities; rather, this freedom was for the sake of becoming G-d’s people, as opposed to being slaves of Pharaoh. Thus, in effect, upon becoming G-d’s people at Sinai, through the covenant made with G-d, as ratified by Moses through offerings, they acquired the responsibilities that the covenant entailed.

This new life was a transfer of purpose from serving a foreign master for the benefit of his people and country, to becoming servants of G-d, for the sake of His Kingdom. So, the transition of power over their lives was one that brought them out of bondage to a meaningless existence, into the glorious promises of the One who would provide for all of their needs in the wilderness, while encouraging them to adhere to the requirements of a covenant that brings purpose and fulfillment.

For, in Egypt the Children of Israel were compelled to build structures for Pharaoh in swamps, that led to the sinking of those structures, thus causing their work to be fruitless. Yet, the work of the Kingdom brings fruition to all of mankind, who are compelled to enter into covenant relationship with the G-d of Israel. Truly remarkable is this journey from darkness to light.

parashas Shemot 5782

Humble Origins, Humble Beginnings

“And the woman conceived, and bore a son; and when she saw that he was a goodly child, she hid him three months.” – Exodus 2:2

Enslaved, at the bottom of the pyramid of the social structure, and strangers in a land that is not their own (Genesis 15:13). The words of Joseph, pekod pekodti – G-d will surely remember you – drifted across the generations, in the hearts of young and old. The redeemer, foretold, who would free the captives, and bring them to a land of milk and honey. And, he, himself, is born a slave, like unto his brethren, so that from this lowly start, he may serve as interlocutor between G-d and man (Exodus 20:19, Deut. 5:5, Psalm 106:23).

Thus, he enters the world at a time of darkness, when the ruler seeks to prevent his birth. For, Pharaoh had been told by his prognosticators, that a redeemer would be born. Pharaoh makes a drastic attempt to prevent the redeemer from fulfilling his role, by making a decree against all male infant children. Yet, the infant Moses, through divine guidance, is spared from this decree in a remarkable way.

“And when she could no longer hide him, she took for him an ark made of reeds, and smeared it with tar and pitch, and put the child inside the ark; she placed the ark in the river, near the bank, within a clump of reeds.”

– Exodus 2:3

Pharaoh’s daughter, who traditionally is named Batya, found the babe, had compassion towards the Hebrew child and raised him as her own son in the palace. Moses grew up cognizant of his heritage as a Hebrew, because he was nursed by his natural birth mother. Moreover, this awareness remained with him, in terms of having a clear sense of his own identity as a Hebrew.

And, so, he went out amongst his brethren one day, in his adult years, he sympathized with their persecution. He fled Egypt, because he attempted to foment a rebellion of the Hebrew slaves against Pharaoh. In Midian, he married, and herded sheep for his father-in-law; until one day, he saw something very surprising – a vision of sorts. A bush in flames; yet, the bush was not consumed. An angel appeared to him in the bush; and, G-d spoke to him.

Moshe received his mission from G-d, to serve as the redeemer of his people, the children of Israel. Yet, Moshe, the humblest man alive at the time, as recorded later in Torah, hesitated to take the mission. The L-RD assured him that his older brother Aaron would help him along the way with the mission; and, so, he set out riding on a donkey to Egypt, where his brethren were still enslaved.

“And Aaron spoke all the words which H’Shem had spoken unto Moses, and did the signs in the sight of the people. And the people believed; and when they heard that the L-RD had remembered the children of Israel, and that He had seen their affliction, then they bowed their heads and worshipped” (Exodus 4:30-31, JPS 1917 Tanach).

Perspective

“When Joseph saw.” – Genesis 48:17

When the time arrived for Jacob to give his blessings to his children, he began by blessing his two grandchildren, Joseph’s two sons, Manasseh and Ephraim. Because his father’s eyesight was dim, Joseph specifically arranged the children for the blessings: Manasseh, the older son, he placed toward Jacob’s right hand; the younger son, Ephraim, he placed toward Jacob’s left hand. He intended that the primacy is given through the right hand to the older son as would be the custom; however, Jacob changed his hands, placing his right hand on the head of Ephraim, and his left hand on the head of Manasseh.

“When Joseph saw” this rearrangement, he was displeased, and said, “Not so, my father, for this is the first-born; put thy right hand upon his head” (Genesis 48:18). Yet, his father explained, “‘I know it, my son, I know it; he also shall become a people, and he also shall be great; howbeit his younger brother shall be greater than he, and his seed shall become a multitude of nations’” (Genesis 48:19). Moreover, he established the tradition that Israel shall bless their children “saying: G-d make thee as Ephraim and as Manasseh” (Genesis 48:20).

At that moment, Jacob was given prophetic insight: he foresaw the greatness of the descendants of the younger brother Ephraim. And, so, aided by the power of the Ruach HaKodesh, he was able to see beyond the expected scenario. Additionally, by instituting the blessings given to Jewish children, he has empowered us to accept ourselves, regardless of our status. While Joseph’s perspective is akin to our own commonplace understanding of events in our lives, the perspective of Jacob reaches higher towards an outcome even beyond expectations.

Furthermore, from another viewpoint, intending to place primacy upon Manasseh, whose name alludes to the verb “forget” (Genesis 41:51), Joseph was emphasizing putting his past sufferings behind himself. Yet, what we can learn by the name of Ephraim, is to be “fruitful” in regard to performing mitzvot (good deeds), so that we may flourish, despite our sufferings. For, it is not enough to put our past sins and negative character traits behind us (sur meira); we must also focus on holiness, through asei tov (doing good). “Turn from evil and do good” (Psalm 34:15).

Jacob’s Ladder

Life, time, and personal growth may be reckoned according to increments. Such as markers along the way, in terms of life events, both universal and personal. For example, what humankind has in common, regarding birth, religious commitment (Bar or Bas Mitzvah in Judaism), finding a vocation, marriage, and death. As for the individual points in time that may be more personal defining moments within the framework of our lives, these may include friendships, homes, geographical areas, all subject to change to one degree or another.

Yet, there must be a constant factor in life that is unchanging; at least, this would be the ideal situation. Inasmuch as modernity is so different than the traditional societies of the past, wherein there was more stability from generation within the same geographic area, or even the same ancestral home, what remains unchanged must needs be found within. Externals are too subject to change; we need a rock, a firm unchanging foundation in life.

So, on the one hand, while the ladder in Jacob’s dream spanning the length of heaven and earth may serve symbolically to remind us of the steps along the way of our life journey, whether personal or universal, another symbol may be found in the narrative, that serves as an unchanging reminder ideally keeping us grounded at all times, if we resort to its refuge: the even shetiyah – foundation stone. This stone may serve as the very foundation of our lives.

Permit me to explain. Within the framework of the narrative, Jacob, is on the road to Haran to find a wife from amongst his own kindred. Before he goes to sleep in a location referred to as hamakom (the place), he places rocks around his head. Ostensibly, this is to protect from wild animals. Yet, after his dream, upon realizing when he wakes that this place is “the House of G-d,” the very spot where heaven and earth connect, he proceeds to take the stone, and anoint the stone with oil.

In the plain sense of the verse, of the stones that he placed around his head the previous night, he chose one stone and anointed the stone with oil. From a midrashic perspective, it is as if the stones became one. In either rendering, the significance of this stone may be understood in light of the following verse: “Behold, I lay in Zion for a foundation stone, a tried stone, a costly corner-stone of sure foundation (Isaiah 28:16, JPS 1917 Tanach). This refers to Moshiach (Messiah), who may be likened unto a sure foundation for our lives.

Values and Responsiblity

The birthright is a responsibility that Esau chose not to accept upon himself, as is written, “I am at the point of death, so what use is my birthright to me?” (Genesis 25:32, JPS 1985 Tanach). Implicitly, this statement denoted his character and temperament at a crucial moment in time. It cannot be said that Esau gave up his birthright for a bowl of lentil stew as if there were no other factors involved that led up to that moment. Surely, his lifestyle, ambition, and plans for himself, outside of the heritage of his father and grandfather, were not in alignment with the responsibilities that receiving the birthright would have required.

Thus, in a moment of stress, when put to the test, having been out in the fields for three days, without catching any game, tired and famished, he gave up what seemed less important to him at the time, stating that he was at the point of death, anyway, what benefit would the birthright be to him, if he had passed away at that moment? Yet, his words belie the truth of his heart, “what use is my birthright to me?” Perhaps, this was his perspective, regardless of being put on the spot by Jacob, who had told him that he would give Esau some lentil stew, if he sells his birthright to him. He simply did not see the value of his birthright: “He ate and drank, and he rose and went away. Thus did Esau spurn the birthright” (Genesis 26:34, JPS).

The birthright would have entailed passing on the values of Abraham and Isaac to the next generation. Apparently, this did not concern Esau, who had been described in an earlier pasuk (verse) as “a man of the fields.” Yet, Jacob is described as an ish tam, a man who resided in tents. He was a shepherd like his father and grandfather before him. He led a stable life and had plenty of time to reflect upon the noble aspects of life, lifting himself up above the mundane.

Something to consider in today’s world, has to do with how we view our own lives, whether in an opportunistic manner, for the sake of ourselves, or in a way that reflects our concern for being proper role models for the next generation? Ultimately, we should keep in mind that how we live our lives should reflect our values. And, if we ask ourselves, what is really important in life, hopefully, we will be able to see past the immediacy of the moment. Lasting values are shaped over time and meant to be passed on to others, even if only by way of example.

Seeking Meaning

“And the life of Sarah was one hundred years and twenty years and seven years; [these were] the years of the life of Sarah.”

– Genesis 23:1, The Complete Jewish Tanach

Commentary notes that there is a specific reason that the word “years” appears after each component number of the total number of years of her life. Inasmuch as each time frame of her life is to be understood in a certain manner, the following rendering is given: her childhood, young adulthood, and adulthood were all equally good (based on Rashi). Imagine an equanimity of identity, intention, and purpose spanning the entirety of a life – this was the life of Sarah.

This may be contrasted with the lives of many people in modernity. Common language, currently describes different formative years in a negative way, for example, the terrible twos, the rebellious adolescence, and the burdensome task of “finding oneself” given to the young adult. Also, consider the pressure of higher-level education, and earlier, placing the burden of choosing an area of interest upon the student, before he or she may be ready to decide upon a profession. In like manner that so many teenagers and young adults change their image, interests, and friendships; college-bound students and university freshman change their majors.

And what of the often turbulent years of the teenager, as well as the young adult, especially if one’s formative years were actually not so formative? “Train a child in the way he should go, and even when he is old, he will not depart from it” (Proverbs 22:6, JPS 1917 Tanach). There is a continuum, expressed by Erikson, between “identity cohesion and role confusion,” especially during adolescence; yet, a cohesive identity may be formed as the result of parental instruction and role modeling. Additionally, each child may be brought up in accordance with his or her own personality, and learning style. This is not a task that can simply be relegated to the teachers where the child attends school.

Unless an individual embarks upon a steady path, replete with a moral component, then how can one navigate the vicissitudes of life? Too often, the formula of permitting the youth to experience life for themselves, without providing any clear guideposts, is the one taken by parents who have been influenced by the permissiveness of societal norms. Yet, there is still something to say for those throughout the world who are brought up within a more traditional framework. This would include those within cultures that embrace traditional morality, as well as those that uphold religious values.

The monotheism embraced by both Abraham and Sarah served as a rallying cry for their newfound beliefs, whereof each were committed to a high degree of sanctity in their lives, despite the idolatry and diminished moral sphere of the surrounding peoples of that time. Eventually, the three Abrahamic faiths influenced the world in a manner, whereby many people were called to a higher standard.

Comparatively speaking, as the standard of the world seems to decline in more recent times, it is even more important to plan a trajectory for our own lives, those of our children, and the future of society, even in the midst of societal breakdowns. We need a return to an unadulterated life of stability, purposeful intent, and commitment; instead of the rampant nihilism, experimenting, and seeking of entertainment, so common in modern society. May the pure, devoted, and moral life of Sarah serve as an example for us to seek meaning and the utmost good for our lives.

“Where there is no vision, the people cast off restraint; but he that keepeth the law, happy is he.” – Proverbs 29:18, JPS 1917 Tanach

Integrity’s Origins

“And Melchizedek king of Salem brought forth bread and wine; he was priest of G-d the Most High.” – Genesis 14:18, JPS 1917 Tanach

A tenth of all that Abraham retrieved from the five kings was given to Melchizedek; the remainder was considered properly tithed from the perspective of a later Torah injunction; yet, Abraham kept none of this, for his reward has to do with heaven and earth. Therefore, what has any man to offer Abraham? The King of Sodom’s riches would have been devoid of any spiritual blessing, since they would not have been bestowed upon Abraham by G-d; but, rather by man.

While it is true that blessings can be given to someone through men, according to G-d’s design, this would not have been the case, in regard to the loot that was recovered by Abraham, when he rescued his nephew Lot, who was captured by the five kings. Why? Because Abraham was righteous, and “disdained profit gained through oppression” (Akeidas Yitzchak; sefaria.org). That is to say that he forsook the wealth that was rightly his according to custom in order to maintain his integrity.

Every now and then, we may find ourselves in a similar position, not necessarily having to do with possessions; rather, as pertaining to a challenge designed to test the integrity of our convictions. Our belief and practice, as well as the strength of our convictions must be tested, so that we are able to permit these to take root in actuality. Otherwise, how would we know whether we have what it takes to act upon our convictions?

Although we have potential, whether from inborn traits or learned moral qualities that we have acquired along the way, some of these may only be in a potential resting state, until activated by the challenges in our lives. Everything in our lives that is presented to us as a challenge, obstacle, or hurdle, has a reason, concomitant with our purpose in life. It is our integrity that is born out of the way we meet these existential realities; and, if we handle them well, then we may increase in moral strength and character.