Torat Moishe - Moishe's Torah

Parshat Miketz
27 Kislev 5771 / November 27, 2010
Bereshit 41:1 – 44:17

Should we open our mind to the World around us or continue living in the Ghetto?
by Taras (Easy) Prokopenko, Moishe House Gomel, Belarus

Parshat Miketz tells us about the dramatic episode of Josef’s meeting with his brothers. The young man, who was sold into slavery, has reached prosperity and moreover - became the governor of Egypt. When his brothers went down to Egypt for food during the famine, they did not recognize the Governor of Egypt as their lost brother Josef.

On one hand, 22 years passed since their last meeting, and this 17-year-old boy turned into a gentle respectable man with a big beard. Therefore, it was easier for Josef to recognize them.

On the other hand, giving a deeper interpretation, the brothers haven't recognized Josef, not so much by sight, but at spiritual level. The brothers were shepherds. It suited their spiritual lifestyle to be alone in the meadows, surrounded by nature and unchallenged by a society that might be hostile to their beliefs. Sheep whom they grazed, didn't deliver them troubles on religious questions. And it was out of their understanding that Josef could remain a devoted son of Yakov, faithful to his father’s way of life while living in the hub of Egypt, the mightiest superpower on earth! They couldn't even imagine that such a thing could happen! Later we will read that Yakov has been strongly pleased and shaken by news that his ostensibly dead son was not only alive, but also remained his son, i.e. remained faithful to Yakov’s traditions.

It is obviously easier to be a Jew amongst Jewish surrounding. Undoubtedly, it is much more difficult to practice the faith, being in minority. Nobody likes to be isolated, as an abscess on a finger. Therefore the desire to be isolated in the small cozy zone of comfort is very much reasonable. Unless, of course, you believe that you have a responsibility to the world around you. When you believe that G-d expects nothing less from you than to change the world, simply treading water is not enough. Then you have no option but to go out and take on the world, engage it and make it a more G-dly place.

All of Yakov’s sons were righteous people, and Josef was the greatest. Because it is one thing to be righteous in the fields and woods, and absolutely another to be righteous among people. Especially among such morally corrupted, as ancient Egyptians were.

The governor of Egypt of that time had the same status as today's U.S. president, or at least a member of the Senate. Imagine that the person holding so high a post is a Jew believing and observing a Torah. He successfully carries out the governmental duties, occupies a prestigious position, and at the same time leads life of a devout Jew. It seems impossible, but Josef has managed to achieve it. And in the same spirit he has brought up his sons, Efraim and Menashe.

Therefore Josef is an important example to emulate for our generation. The majority of us are strongly integrated into a society. We mix in different circles. We live in a society without walls, even wireless society. Would we be able to keep Jewish culture despite the challenges that are thrust upon us directly by a wide open society? This is a question which Josef answers: it isn't simple, but it is possible.

Therefore, be we heads of corporations or high-ranking diplomats, let the governor of Egypt, Josef a Jew, Yacov’s beloved son, inspires us as an example!

Shavua tov, best wishes from Belarus!

Parshat VaYeshev
20 Kislev 5771 / November 27, 2010
Bereshit 37:1 – 40:23

Facing the Pain
by Zvi Bellin, MHHQ

We experience times when it is hard to face the truth. When life deals us a hand that is painful, our first reaction can be, “No! It’s impossible.” We’ve all been there personally and part of the global community. 9/11. The Tsunami. A death of a loved one. Sometimes it is a natural disaster and other times a travesty conducted by the hands of people. What shatters the bubble of our disbelief is referred to in this week’s portion as HaKer Nah (הכר נא) – Please recognize.

This phrase appears twice in this week’s portion. The first, when Joseph’s brothers show Jacob the torn and bloodied coat that is submitted as proof that Joseph is dead. The second, when Tamar reveals the ring, cloak and staff of Judah covertly proving that Judah had impregnated Tamar, saving her reputation and her life.

This phrase Haker Nah and its use in Parshat Vayeshev is baffling to me. On the one hand, the phrase is used to rip apart someone’s reality. It is used to make a person face a truth that alters a fundamental part of how their world operats. For Jacob, he becomes a depressed father in mourning, and for Judah, he realizes the error of his ways and the pain he had caused to another person. On the other hand, we have the word Nah (please), which attempts to soften the brutal shattering.

I think that there is a crucial lesson for Kislev, the month where we sift through our darkness to find the light. In order for healing to occur acceptance is the first barrier. And it can be extremely difficult and painful to achieve. We have to be gentle with ourselves and others, softly stroking the awareness to see what we refuse to see. Push ourselves to glimpse quickly and then turn away, again and again until we are ready to face some real terror.

And what is waiting on the other side of acceptance? In Judaism we are not left alone to suffer. This is where the power of ritual in community becomes crucial. For Jacob, slow healing ensues with the process of sitting Shiva (mourning rituals). For Judah, it is the practice of confession and Teshuvah.

May we all grow from our pains softly, gently, and in the right time.

Parashat Vayishlach
13 Kiselv 5771 / November 19-20, 2010
Bereshit 32:4 – 36:43

A Fresh Start
by Jordan Mandel, MH St. Louis
Parashat Vayishlach is filled with a great "prepare for the worst, receive the best" example. Jacob is hesitant to return home, for he fears the inevitable confrontation with and possible death from his brother Esau. But G-d promises that if he returns to his home, Jacob will be kept safe from the hand of Esau and be blessed with as many children as there are grains of sand of the sea. In preparation for a battle, Jacob splits his fellow travelers into two camps so at least one camp will survive.

During the night, an Angel wrestles with Jacob, but no winner can be declared during the struggle. The Angel renames Jacob "Israel" as a result of this confrontation.

When the two brothers reunite, Esau kisses his brother's neck and welcomes him with no intention of a fight. This reunion embodies the thought that it is never too late to start a better relationship. Whether it is between friends who have differences between them, co-workers who do not see eye-to-eye on policies or work habits, or family who have not been on speaking terms for some time, the strength of a renewed relationship can overpower the previous obstacles that lay between the parties.

Shabbat VaYetzeh
Bereishit 28:10 – 32:3
6 Kislev 5771 / Nov. 12 – 13, 2010

Digging for Love
by Zvi Bellin, MHHQ

Welcome back to the well. Two weeks ago, Rebecca, Yitzhak’s wife, is discovered by the well in Avraham’s old home town. This time, it is Yitzhak’s son, Yaacov that will meet his future beloved, Rachel by the well, it seems in the very same town. The Torah loves to pair the hanging out by the well with finding one’s soul mate. A well is a place where one must dig deep in order to discover and draw forth water – the life blood of the Earth. As we enter into the month of Kislev, the month of sleep, we focus internally – a hibernation process – to discover our own life blood. This can be a process to prepare for bringing love into our life.

Water is often seen as a symbol for Torah. Just as water sustains life, so too Torah sustains life by creating a path and practice for how one might live his or her life. Just as water can be found by digging deep into the Earth, Torah, the authentic path of how we should live our lives, can be found by digging deep inside ourselves. We move past self-doubts that hold us back, and limiting thoughts that degrade us. We let go of false restrictions that we place upon ourselves, and refine our beliefs and attitudes. And awaiting us, in these depths is the pintaleh yid, the Divine spark, that reminds us how holy and beloved each person is.

It might be so that our soul mate is the person who recognizes the inner Divine spark and helps us to live up to our highest potential. This can work in the normative models of one-to-one partnership, and it also is relevant between close friends, family relationships, and even chance and limited encounters.

May we all be blessed with many people in our lives who can easily see how unique and holy we are.

Shabbat Toldot

29 Cheshvan 5771 / Oct. 5 - 6, 2010
Bereshit 25:19-28:9

Blogging the Bibleby Ariel Raz, MH San Francisco

This week's parasha follows the story of Yitzhak, headstrong wife Rivkah and their offspring. The portion presents an opportunity for God to renew and reiterate his vow to Abraham, a vow of longevity and prosperity to his offspring. One of the centerpieces to our portion is the strength of the covenant, the enduring hold of a promise and its ramifications.

A curious element to this story, which follows Abraham's Yitzhak, is how incidental a character our patriarch is. Whereas his father must endure unfathomable hardship to enjoy the common pleasures of life, like having his beloved wife bear his children, Yitzhak is a wholly passive character, his main personality trait being a sort of blind devotion to God and the covenant. Twice--once amid descriptions of his wife's lineage and once after Rivkah’s dialogue with God about how to manage the prophetic truth of bearing twins who are to lead their lives at war, we are bluntly reminded of Yizthak's age. It's as if there is nothing else to say about him.

So this section has a, what one could call, a gender reversal: Rivkah is the active character; Yitzhak, the passive. Pretty subversive for biblical text.

Later, when Ya'akov, with Rivkah's encouragement, commits an act of deathbed deception, Yitzhak is powerless to overturn it. This too speaks to Yitzhak's passivity, but also to our own powerlessness when facing a covenant, or a promise that we have made. One lesson is that we should not take a promise lightly, even if the outcome is undesirable or unfair.

That lesson has powerful resonance. It teaches us to be careful of what we promise and relentless about seeing them through, even when they are unfair. But this should give us pause. It's unsettling how Ya'akov's diabolical lie goes unpunished, especially considering he uses the lord's name to take credit for the speediness with which he, disguised as his brother Esav, was able to fashion his father's favorite meal. And it's downright unfair that Esav, the more able brother, is outwitted by a cunning brother and a conniving mother.

But the greater point here is that a bond with God is unyielding. That we must take the utmost care to ensure that it's sanctity is in tact. Because that which is holy can easily be corrupted, and the burden is on us to maintain a pure covenant.

Parashat Chayei Sarah
15 Cheshvan 5771 / Oct. 29 – 30, 2010
Bereishit 23:1 – 25:18

“I Saw the Sign!”
by Zvi Bellin, MHHQ

Eliezer, Avraham’s servant, is sent back to Avraham’s home town to find a wife for Isaac. Avraham wants this bride to be from his very own family. Eliezer arrives at the town’s well and thinks,

“Gee! How am I going to find a woman from Avraham’s family? This is tough! I know, I will ask for a sign.”

Which he indeed does. The woman who will be for Isaac will be one who draws water for Eliezer and for all his camels. This lady with exceptional kindness will be perfect for Isaac (who often represents restriction). Just as Eliezer finishes asking for this sign, Rebecca comes down to draw water. Eliezer runs to her and asks for water. Rebecca quickly gives him to drink and then says the magic words, “I will even get water for your camels to drink.” SCORE!

And what did Eliezer do – he waited and watched with astonishment as Rebecca finished quenching the camels’ thirst. (Chapter 24, verse 21). He did not jump into action immediately after she made the offer; rather he paused and took in the complete fulfillment of his requested prophecy.

The mentioning of Eliezer’s pause caught my attention this week. It reminded me of the countless times that I receive a sign from the universe that things will work out the way I want them to. I get very excited and then when things turn sour, I experience disappointment or hopelessness. Maybe we can learn from Eliezer that when we are witnessing a sign we can pause and consider alternatives as to what it might mean. We can give a little time to pass to see if the sign is actually hinting at what we think, or perhaps not at all. Said simply, I can learn not to rush into narrow interpretations of events.

And also, like Eliezer, after pausing and witnessing, it is okay to make decisions based on a carefully interpreted sign. After the camels completed to drink, he presented Rebecca with gifts and discovered that he indeed found Avraham’s kin and the perfect wife for Isaac.

Parashat VaYeirah
15 Cheshvan 5771 / Oct. 22 - 23, 2010
Bereishit 18:1 - 22:24

I think there are actually two overarching themes in this parsha; one is brutal lawlessness and the other is brutal love between parent and child.

Perhaps symbolically, we start off with Abraham serving angels calf and milk. Abraham, one of the holiest men in Judaism (and of course also Christianity and Islam), is serving one of the most unkosher meals ever and to angels!!! Perhaps even more amazing is the fact that the angels eat it and their next action is to reward him and Sarah with news of a son. Ok fine, this meal was prepared before the laws of kashrut were handed down, but I think that there was a reason why it was calf and milk. It could have been calf and potatoes or milk and vegetables but it was specifically calf and milk. Calf and milk is treif because it represents the mixing of the mother and child---killing a child and mixing with the mother---it is an unholy mixture. Immediately we have both themes of the parsha intertwined - lawlessness and parent:child.

Sarah responds to the good news of a new child by laughing - perhaps literally, perhaps metaphorically - in G-d's face.

We've barely begun the parsha and we already have Abraham cooking one of the most treif meals possible and Sarah laughing in G-d's face.

Lawlessness!

After some incredibly monotonous arithmetic swordplay between G-d and Abraham (50, 45, …, 15, 10) we transition to what happens when the angels actually get to Lot's house in the horrible city of Sodom and Gomorrah. Immediately every man in town --the entire town--surrounds Lot's house and demands that Lot lets them in so that they can Sodom-ize his guests. Lot responds by begging the townspeople to, instead, take his virgin daughters and to "do to them as you please".

Now we're dealing with lawlessness riding piggy-back on even greater lawlessness - notably, always within the context of parents and their children.

The angels are kind enough to absolve Lot from having to deal with this situation any further by blinding the townspeople, and then they immediately tell Lot to get the hell out of town and to take his family with him, because they're going to destroy the city. In perhaps one of the most famous scenes in Genesis, although the fleeing family (minus the sons who mocked Lot's warnings and stayed behind) was instructed not to look, his wife looks back and is turned into a pillar of salt. Why salt? Salt was actually precious, almost worth its weight in gold and is also a wonderful preservative. Is Lot's wife being turned into a pillar of salt a condemnation or an adulation?

We've just heard about Lot offering his daughters in exchange for peace to the angels/men (whether he knew they were angels was unclear). Lot's wife may or may not have feared G-d but her love for her children was so great that as the city was being destroyed she had to look back. It is all too common to read this story as a reflection of the weakness of woman, but I wonder if this story is more about the strength of a woman's love for her children.

So we have Abraham cooking up some treif, Sarah laughing in G-d's face, Lot offering his daughters up for gang-rape, and we have Lot's wife looking back. But apparently, that's not enough lawlessness…nor is it enough about parent:child relations...

We now cut to a scene where Lot is in a cave, with his two daughters - the same two daughters Lot offered to the townspeople. The daughters are convinced that they must either seduce their father by getting him drunk, or they will never reproduce. Obviously, they whipped out the wine opener, and drunken incest-rape ensues. Note that they were both successful in becoming pregnant, and that this is where King David's lineage comes from, and that King David's lineage is of course the ancestry of the Messiah. SO, the next time you mock or judge these women, realize that you are mocking and judging the great great great…..great great great grandmother of the Messiah. If you were convinced that you were the last human on earth would you sleep with your father for the sake of humankind? If not, does that make you a greater or lesser person than these women?

Either way, this parsha has just dished out another delicious combo of lawlessness and parent:child love for us. Oy ve.

The next part is so weird and contorted, it gives me chills.

While Abraham is journeying in Gerar, Abraham tells everyone that Sarah is his sister so that they don't kill him in order to be able to take her as their wife. The king of Gerar, Abimelech, had Sarah "brought to him". In a dream G-d tells Abimelech that he's going to die, for he has "taken" a married woman. Abimelech realizes that he has done something horribly wrong, but pleads to G-d that he did it unknowingly since he thought Sarah was just Abraham's sister. Interestingly, it is never clearly articulated whether Abimelech slept with Sarah or not, but in the very next scene, Sarah is pregnant. We are not told how much time has elapsed.

Given the behaviors of the time and the persistent theme of lawlessness, the wandering mind may dare ask the question: Was Abimelech, Isaac's birth father? Probably, not, but either way we can definitely be sure that Abraham was at the very least concealing part of the truth when claiming Sarah as his sister.

Lawlessness wins again.

Isaac is born and everything is happy and wonderful for Sarah who revels in her laughter, when almost immediately we are thrust into more intertwinements of lawlessness + parent:child relations: Sarah demands Abraham to send Hagar and Ishmael , the son Hagar had borne to Abraham, into the wilderness (so that Isaac doesn't have to share the inheritance - again we're witnessing a mother's love for her own children overriding other considerations). Abraham complies, having been assured by G-d that his son will survive. Hagar wanders in the wilderness, and after running out of water in the wilderness (a classic symbol of lawlessness) Ishmael almost dies before G-d rescues her and Ishmael with more water. The close call between Ishmael and death can mean many things, but I just want to point out that Abraham almost killed Ishmael by agreeing to send him and Hagar into the wilderness.

After reading these stories I have a sense of "Oh my G-d we really need laws - without structure the world would be such a horrible place!". I find myself wondering if I only think all these behaviors (e.g. Sodomites raping visitors) are so bad because the laws against these abominable behaviors have already existed all my life - am I brainwashed? Was Lot brainwashed from being surrounded by such extreme abomination?

Maybe a lesson needs to be learned from the chronological positioning of these stories? This parsha obviously came before Moses gave us the groundwork upon which all modern civilization is based, and in these stories you can see the way the world was before Moses.

The truth is that the scientific community would argue that many of these stories are likely to be at least true in principle - rape, sacrifice, and incest were all regular occurrences in that day and age. So maybe these stories are here to simply to instill a sense of awe in us, and a newfound appreciation for how far we've come as a society, and as a people?

We may never know the answers to these questions, but one thing that is apparent from both scientific and spiritual grounds is that we humans have been selected to have a sense of morality, and that those who lack that sense are usually removed from the face of the Earth rather quickly. Whether by epic floods, sulphuric fire from the heavens, or by an inability to cooperate well enough to survive together in more difficult times, we would clearly all perish without the divine sense of love and care for each other, and for our children.