weekly reading – Page 6 – holy scribbles

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).

Divine Orchestration

“And he fell upon his brethren, and wept upon them; and after his brethren talked with him.” – Genesis 45:15

One can only imagine the conversations that ensued, after Joseph had revealed himself to his brothers. Twenty-to years had passed, since Joseph had been thrown into a pit, and sold to traders passing by Shechem, where his brothers conspired against him. Yet, he explained, after revealing his true identity, “be not grieved, nor angry with yourselves, that you sold me here; for G-d did send me before you to preserve life” (Genesis 45:5). Therefore, upon reconciling himself to his brothers, Joseph acknowledged the divine guidance of the L-RD, Who arranged Joseph’s descent into Egypt, and subsequent ascent to the viceroy of Egypt for a higher purpose.

All things work for the good, according to the divine guidance of G-d’s master blueprint. It is only that for the most part, the suffering that may occur along the way obscures our understanding of the plan. For Joseph and his brothers, only after a little more than two decades, were the events that were set in motion so many years ago, reach fruition as the fulfillment of Joseph’s dreams, according to G-d’s wisdom. Therefore, we would do best to reserve our own critique of the events in our lives, when they do not seem to be going according to our plan; and hope that if we subjugate our will to His will, it will all work out for the best.

Whatever conversation that may have ensued, after Joseph revealed himself to his brothers, was not the typical “catching up,” so to speak, of brethren who have not seen each other for years. I would like to imagine that the conversation was focused on what the L-RD did through his own hasgacha peratis (divine guidance), to bring about the desired end, for the sake of Joseph’s entire family, that they would be preserved through the worst years of the famine and provided for in the land of Goshen. Joseph further explains to his brothers, “it was not you who sent me here, but G-d” (Genesis 45:8). Thus, Joseph acknowledges the divine footprint of G-d, who was the One Who orchestrated these events. Whatever role his brothers played in that divine orchestra, were negligible, when compared to the role of the Divine Composer.

parashas Mikeitz 5782

“And He called a famine upon the land; He broke the whole staff of bread. He sent a man before them; Joseph was sold for a servant; his feet they hurt with fetters, his person was laid in iron; until the time that his word came to pass, the word of the L-RD tested him. The king sent and loosed him; even the ruler of the peoples, and set him free.” – Psalm 105:16-20, JPS 1917 Tanach

Joseph’s redemption from prison was procured by divine decree. After interpreting Pharaoh’s dreams, he ascended to second in command of Egypt. For Pharaoh had been so impressed with Joseph’s interpretation, and subsequent advice on how to preserve food in light of the seven year famine that was on the horizon, that he put Joseph in charge. This was the beginning of the fulfillment of Joseph’s own dreams of ascension that indicated his rulership, and the bowing down of his brothers to him.

When Jacob sends his (ten) sons, excepting Benjamin, to Egypt in order to purchase food during the famine, the brothers encounter Joseph, who they do not recognize. He decides to take them prisoners, under the pretense that they are spies, in order that one of them would go back to Canaan, to bring Benjamin to Egypt. This would justify their claim that they were all the sons of one man.

However, he states that he “fears G-d,” so he will only keep one of the brothers in prison, send the rest back to their father Jacob with food, and expect their return. When their food supply runs dry, Jacob sends the brothers back to Egypt with Benjamin in order to procure more food. When they return with Benjamin, they all bow down to the Egyptian prince (Joseph). Thus the first dream is fulfilled.

Reuben’s Grief

“He tried to save him from them. He said, ‘Let us not take his life.” And Reuben went on, ‘Shed no blood. Cast him into that pit in the wilderness, but do not touch him yourselves’ – intending to save him from them and restore him to his father.” – Genesis 37:21-22, JPSN

Reuben had every ill-conceived reason, to oppose Joseph’s ascendancy via the implications of dreams, as well as the lesser ascendancy given to him, as symbolized by his “multi-colored coat.” For, prior to Joseph’s being raised to fill the shoes of the role of the firstborn Reuben had lost the rights of the firstborn, because of his transgression against his father, when he cohabited with his father’s concubine, Leah’s maidservant, Bilhah (1 Chronicles 5:1). Rather, because he was the eldest, he knew he would be held responsible for the fate of Joseph; as a result, his responsibility prevailed over any resentment he might have had towards Joseph, or to his circumstances in general.

He had hoped to rescue Joseph from the pit where had been thrown; yet, when he returned, Joseph had already been sold to the caravan of traders was passing through Shechem. Where did he return from? The Torah does not indicate where he was during that time. Yet, it is obvious that he had left, sometime after Joseph had been thrown in the pit. Where did he go? I would surmise that he left before the brothers sat down for a meal; because, in the plain understanding, how could he eat? The Targum explains further:

“And Reuben returned to the pit; for he had not been with them to assist when they sold him, because he had sat fasting on account that he had confounded the couch of his father; and he had gone and sat among the hills, that he might return to the pit and bring him up for his father, if haply he might avert his anger. But when he had returned, and looked, and, behold, Joseph was not in the pit, he rent his clothes.” – Targum Jonathan on Genesis 37:29, sefaria.org

One implication that may be drawn from the Targum, is that Reuben’s conscience was immediately twinged when he initially heard his brother’s conspiring against Joseph. He had not been jealous of Joseph, who had secured the rights of the firstborn (Berachos 7b). Nor, would he dare take part in Joseph’s demise; so, instead, he fasted in penitence for his past transgression, perhaps, with the intent of gaining some clarity on the situation,, in order to form a response, and plan of action to save Joseph. Even so, he may have been primarily motivated by his having to answer to his father, for whatever fate Joseph would have met. This would account for his words, upon returning to the pit and seeing that Joseph was gone, when he said, “’The boy is gone. Now, what am I to do?’” (Genesis 37:31, JPSN).

Yaakov and the Angelic Messengers

After a treaty was made with Laban, Jacob’s Uncle who would have done him harm were it not for H’Shem’s intervention, when He appeared to Laban in a dream saying, “do not speak to Jacob either good or evil” (Genesis 31:24), Jacob encountered angels of G-d (Genesis 32:2). “When he saw them, Jacob said, ‘this is G-d’s camp.’ So he named that place Mahanaim” (32:3). The Hebrew word, mahanaim means two camps: “the one consisting of the angels ministering outside the Holy Land who had come with him thus far, the other, of those ministering in the Land of Israel who had come to meet him”(Midrash Tanchuma, Vayishlach 3; Rashi, sefaria.org).

So, Jacob received a new band of angels to accompany his entourage. This sets the stage for the next verse, that begins parashas Vayishlach: “Jacob sent messengers ahead to his brother Esau” (32:4). The Hebrew word translated here as “messengers,” is malachim. This word can also mean “angels.” Or HaChaim comments that in all likelihood, Jacob actually sent angels. The reason given is that “since Jacob had already met with these angels and they had obviously come to help him, he was permitted to use them as messengers for a task that human messengers might prove inadequate for” (Or HaChaim on Genesis 32:4, sefaria.org).

The implication of the commentary is that Esau might not have received human messengers with all the due respect of a peaceful diplomatic mission. Rather, he might have responded in a less than civil way; and, perhaps even would have brought harm upon the messengers. Yet, angelic messengers would have a more impressive appearance; and, hopefully, would elicit the proper awe and respect that they would deserve as divine beings. While it is that man was created in G-d’s image, and, therefore, all of mankind should respect his fellowman for this reason alone, perhaps, this truth would not compel Esau to do so.

Nobody can argue against the impressive nature of an angel’s appearance; the connection to the divine is obvious. Yet, to be able to see the divine spark within another human being is not an easy task, for the divinity is less apparent. Chassidus teaches to see past the outer “shell,” so to speak, of a person; that is to say, to see beyond appearances. Because Esau was able to set his resentment towards his brother Jacob aside, when he did eventually meet him after twenty-two years, he demonstrated that his humane affections for his brother were still intact. As Torah records, “And Esau ran to meet him, and embraced him, and fell on his neck, and kissed him; and they wept” (Genesis 33:4, JPS 1917 Tanach).

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

The Three Angels

“Behold, thou desirest truth in the inward parts: and in the hidden part thou shalt make me to know wisdom.” – Psalm 51:6

“The glory of the L-rd was revealed to him in the valley of Mamre; and he, being ill from the pain of circumcision, sat at the door of the tabernacle in the fervor (or strength) of the day.”

– Targum Jonathan on Genesis 18:1, sefaria.org

“And the L-rd appeared to him. How? Three men who were angels came to him.” – Rashbam, sefaria.org

(selected passage Genesis 18:1-22)

Saadia Gaon contends, that because the three men that visited Abraham had departed, yet, Abraham remained in the presence of the L-rd, those three men, otherwise described as angels could not be counted as “identical with G-d” (commentary on Genesis 18:1, sefaria.org). Yet, the question remains that if only two angels arrived in Sodom, what occurred to the angel who goes unmentioned? Could the omission imply that the unmentioned angel remained with Abraham? If so, then, it may be said that it is as if G-d’s presence was present, as a result of the concomitant presence of this angel.

Truth is uncertain in the face of adversity; and, clarification is sought, yet, not always arrived at in a clear manner. And, so the mystery remains, in regard to the nature of the three angels, and their relationship to G-d’s presence that appeared to Abraham. Yet, it is noteworthy to consider that there is more to the narrative than we can comprehend; and, perhaps there are a few other clues to assist us in our understanding of the passage.

In further consideration of the angels being addressed as L-rd in both the singular and plural, the question may be asked, that if G-d is One, then perhaps this is a composite oneness, as denoted by the use of the word echad elsewhere in kitvei kodesh (holy scripture). For example, Adam and Eve are described as being echad. Also, the cluster of grapes brought back from Echol is “echad.” And, the men of the tribe of Judah that went out to battle are all described as echad. So, G-d’s Oneness, may be understood as a composite unity of three, if we stretch the margin of our intellect.