And you came from where? Really??

In Va-Era we learn (hopefully)...

It seems like just last week that we read about “Aaron spoke... and the people believed...” And what now; “Moses spoke but the people would not listen to him because of the pressure of their hard labor...”

Rashi says that it is one of (10) examples of an ‘a fortiori’ argument*.
Let’s not go there. Instead let’s consider Aaron’s staff turning into a serpent - as do the staffs of the Ministers of Pharaoh... AND Pharaoh and his staff did not believe the miracle before their eyes even after Aaron’s serpent ate up the others. You think, maybe, that this is a natural, every-day occurrence?

It has been argued that this episode shows us the roots of Avodah Zarah (idol worship!). How is that? It is the unwillingness of man(kind) to pursue a matter to its logical conclusion. The search for truth takes effort and will. And man will only dig as deep as is convenient. The search for the truth (whole truth and nothing but...) is not a search the most are willing to undertake. It requires a passion. It has an urgency and a drive that drives us though the uncomfortable areas of our lives in the search to find something... something that requires us to leave our comfort zone, to leave our chosen ideals and concepts. And sometimes, if we dig enough, we will find that the truth is unpalatable and we wish we could return to someplace further back on our quest.

For in this lies the cause of false beliefs (and all the idols) of man. We see how man was able to halt the quest and stifle their curiosity, and their need, to continue and find the source... the cause of existence.

Evolutionary theories takes us back to the earlier stages of man and, sooner-or-later, arrives at a point where - it ends. That place where theories about the “Big Bang” are postulated and that somehow this lead to a point where a life-form evolved. Right! And that is easier for us to accept because (a) our minds cannot grasp something bigger, more eternal?, or (b) accept the fact that the question is unanswerable in terms of theory, and we accept arbitrary assumptions (as if they were “scientific truth”), because they suit our own desires. Just as it did for the Greeks and their gods and the Romans and their gods.

Onward. The Rambam set forth three stages in the development of idol-worship: First the veneration of the forces of nature and astronomical bodies as being emissaries of the Divine Will. So man had the desire to placate these things of nature. As this was based on a fallacy; G-d is to be worshiped directly and with intermediaries of any kind, That did not work out and man moved to the second level.

Man thought that these forces of nature and heavenly bodies must have some kind of power of their own and must be feared or placated. And this was followed by their own kind of logic that G-d was put aside and these ‘agents’ were credited with the final, the ultimate, authority and sovereignty. Oy! The universe was its own cause and its own animator! ???

They never went past their comfort zone. They did not try to find the truth. They never went beyond the surface. WE seldom go beyond the surface - OUR comfort zone. They/we never travel into the uncertainty and would rather live with doubts and questions.

A place of willful mystification. A place where: when causation is broken off, where theories take over and become arbitrary, and where existence becomes trivial &/or meaningless, that it is the pursuit of truth that becomes our raison d'être.

Now, if you can follow that thread back to the Hebrew “shrugging off” Moses‘ attempts to reach out to them, maybe you can understand the suggestion of the parshat being an ‘a fortiori’ argument.
Or perhaps you can find that your (our) quest for truth is thwarted by our own Yetzer Hara - that element of evil within us all that we considered last week.

As a suggestion: Read (or re-read) Luzzatto’s Mesillat Yesharim.

Shabbat Shalom
see you at our Shabbos Torah Study Group

*An argument where similar circumstances are compared, but as one may be intensified, the consequence is likely.

Signs & Shemoth

Shemoth

“...and Aaron spoke all the things that G-d had told Moses and he performed the signs before the people, and the people believed...” Shemoth, 4: 30,31

Well the Gemara comments that -from here we lean that the Israelites (or: as they were then also known- the “Hebrews” [Ivrit]) were believers. THAT’s surprising! As least at first blush. For... a belief in G-d that is based on miracles is, at best, conditional and a dependent form of faith. Certainly as we discussed last week, it would not be a complete faith, for it would question all the aspects of the “miracles”.

In the MBA schools we come to understand and know that people hear what they want to hear (e.g. they believe what they want to believe). So how is it that the Gemara came to understand that the Israelites had (a) perfect Emunah? From our knowledge (in the 21st CE) of man we have come to understand that a man sees what is within him. His past experiences in life, his ‘life-style‘ and his upbringing leads him to make selections and to accept or reject concepts based on his subjective basis‘ and not on an intellectual or objective basis.

So: an atheist &/or a hedonist would find that his world around him could and would provide for “answers” to the experience of miracles. Based on his moral choice to begin with and his life experiences to confirm his ‘answers’. Similarly, a ‘religious’ Jew (if we could only determine just what a ‘religious’ Jew is...) would find elements in his life to accept the concept of miracles in general and would have an open mind as to the veracity of a miracle that he might encounter. For this man (using ‘man’ in the sense of “Mankind”) the miracle itself is a ‘proof’ of and for his faith.

To put this into a different way of thinking: a musician must think in terms of tone and meter, sound and silence. An architect must think in terms of volume and man’s relationship to and reaction to the size and shape of a space. A truck driver needs to think in terms of time and space, safety and concern for himself and other drivers. Or, as Marshall McLuhan once said; “We shape our tools, and thereafter they shape us.”

Does this statement from Shemoth then have a truth, or at least, an understanding of the Hebrew mind at the time in question? It has been said that the frivolous man turns his mind to frivolous things - the ephemera of the world and neglects anything more.

Remember our story from last week about Rabbi Akiva? “Everything that G-d does is for the best.” His response to any apparent ill that he encountered! For Akiva, his underlying trust in G-d provided him with his interpretation of the world that he encountered and were proofs of, not only G-d’s bounty, but of the existence of the living G-d!

Every person sees exactly what he wants to see, hears what he wants to hear. Or: the power of the ‘heart’ (the Jewish base of understanding) affects what the eye sees and how the brain understands or interprets it. As in the following midrash (Shemoth Rabbah, 3: 16)-
This is in reference to the Torah’s incident where Moses transforms his staff into a snake and has to flee from what he unwittingly caused to bring into being. Rab Yossi and a Roman princess were discussing this.
She: “My gods are greater than yours. When (your) Moses saw G-d revealed at the burning bush he hid is face but when he encountered the snake - my god - he fled!”
Reb Yossi: “When you see a snake you only have to run a few feet to get away from it but with G-d, the Almighty, He encompasses all space and there is nowhere to hide.”
Each sought to confirm what they each read in Torah. The magnet only attracts those objects which are subject to magnetism; and so the original question is clarified. The Hebrews declared their faith in HaShem by the simple fact of seeing and believing miracles. Their acknowledgment of the miraculous miracles confirmed their faith.

What does this say about the way that we - you and I - see our world... and how we relate the words of Torah our life experiences and our life-styles? Our teaching and our understanding? What does this bring to “your table”? Faith or scoffing? Or the option of many: believe what is convenient to believe and take the rest of Torah as ‘nice’ stories to read and perhaps teach our children?

Or do we ever question...?

Stories for Understandings

Vayechi

I think I’ll tell you a story.
No. I will tell you two stories...
Maybe even another-

And they will even relate to this week’s Parshat.

Here’s da’ Shiur.


These come to me from the Gemara.
Every man (person) should, at all times, say: “Whatever G-d does, is for the best.”
As we will see with this story of the famous Rabbi Akiva.

Rabbi Akiva once went on a journey and took with him (of all things) an ass (donkey, of course), a rooster (?) and his lamp. He approached a village as it was growing dark and applied to an inn for lodging but was turned away. He said; “Whatever G-d does is for the best.” and he found a quiet field to lay down and rest.

Well, a large beast came by and killed and ate his donkey and no longer did it slink away dragging the carcass that a feral cat jumped on the rooster and killed it. He sighed and was about to pile some straw together for his bed when the wind arose and blew out his lantern. The rabbi said; “Whatever G-d does is for the best.” And he went to sleep.

Then during the night wandering troops invaded the village and murdered the inmates and burned it to the ground. When Akiva saw what had happened he understood what had befallen him.

If his donkey had brayed or his rooster crowed... if his lantern continued to burn and give off light, the marauders would have seen him and murdered and plundered him also. And he said; “Baruch HaShem. Whatever G-d does is for the best.”


A similar tale concerns a man named Nahum Ish GamZu. And in addition to givings us a similar way of thinking, it also explains his rather strange name. Nahum would always say: “This too is for the best.” This, his comment on whatever happened to him, is (in Hebrew): ‘Gam zu letovah.‘ Thus: Nahum Ish GamZu.



In any case it is said that the Jews once wanted (for some reason) to send a gift to Cæsar but did not know how to send it, or with whom. Someone suggested Nachum because he had experienced miracles (and that seemed to qualify him for the task), So off he went with a chest of jewels.

On his way he stopped at an inn and when the innkeeper eyed the chest he was certain that it must hold something of value. So after Nachum and gone to sleep the innkeeper crept into the room and found the chest loaded with jewels. So he took the loot and replaced it with sand of about the right weight.

Nachum arose in the morning and, not suspecting anything, when on his way to Cæsar When he presented the chest to Cæsar and it was opened Cæsar was furious and wanted to execute Nachum on the spot and to send more troops to lay waste to the Jews. Nachum was not dispirited with this and said ‘Gam zu letovah.’ or- This too is for the best. Then Elijah appeared in the guise of one of Cæsar’s ministers and said; ‘It may just be that this sand is the same sand that Abraham used to sprinkle over the ground and defeat his enemies, as it is written, “He makes his sword like earth and his bow like driven chaff.‘ Perhaps this sand too has special qualities.”

Well at that time Cæsar was waging a war without gaining an advantage so he threw Nachum in the dungeon while he “tested” this sand. He sent the sand to his generals with instructions to spread it before the enemy. Well don’t you know what happened? The enemy was defeated and Nachum was freed and was taken to the treasury and Cæsar had Nachum’s chest filled with even more jewels to take back to the Jews with his thanks.

But that is not the end of the story. On his way back to the Jews, Nachum again stopped at the same inn and when the innkeeper saw the even greater wealth, Nachum told him the whole story. As soon as Nachum was on his way again, the innkeeper took the jewels that he had stolen and put them in a safe place and then proceeded to fill another case with the same sand that he had put into Nachum’s case the first time. He then took that to Cæsar telling him that it was, indeed, the same sand that Nachum had brought to him. Again Cæsar tested the sand in battle but this time it did not ‘work’ and the innkeeper was executed.

Now, while both tales have the same basic concept expressed in different words
there is a difference.

The first story with Rabbi Akiva says: “Every man should think and speak in this way.” And this is the belief that everything that G-d does is for the best. This is a stage of Emunah - a higher belief: faith - a way of seeing beyond (the present) evil into the future where the end is G-d’s plan and is, therefor, good.


On the other hand, the Baal Shem Tov explained the other statement of ‘This too is for the best.” as being on an even higher plain and we see where Nachum does not see evil anywhere - even when he is threatened with execution. He seems to know and understand that there exists a ray of truth that is in the very core - the essence of life. And that he knows is good.

And this relates to Vayechi how?

Joseph too seems to look back on his brothers’ betrayal of him - or at least - their hatred for him; but he sees only HaShem’s single purpose: the thread of destiny that would eventually lead to the salvation of the Jews. In this sense, I see one of the most influential individuals in the Torah as being the un-named man in the desert - “Ish” - for it is he who responds to Joseph’s question as to where he might find his brothers. IF Joseph had not encountered “Ish”, he would not have found his brothers. If he had not found his brothers he would not end up in the pit. If he had not been thrown into the pit he would not have been taken to Egypt. If he had not been taken to Egypt..... you see the thinking. Call it destiny. Call it HaShem’s grand scheme. But don’t call it coincidence.

“You planned evil agains me, but G-d planned it for good, so as to preserve a great nation, as He has done today.” Bershit 50: 20.

A vision. A clear vision of Gam zu letovah; (is) a category of
Emet - absolute truth.

The first story remains in a different category - in the realm of faith:
Emunah!
Faith - where it is not something that can be proven.

It has been postulated that it is ‘faith’ that, in the realm of shadows and doubts,
is what keeps alight Rabbi Akiva’s lantern (if you will).
The light that is a condition for a meaningful life.
Truth to be fixed in our minds with clarity,
clarity of knowledge means, however, that we must continue
to grope for the faith where questions are
resolved and transcended.

SHALOM

....go read another Psalm today.

43 & 43... Art they the same?

Holidays have taken their toll.


This week I refer you to read Psalms 42 & 43.
No. No. No! Not because of the post-Holiday-let-down-doldrums... Not at all. Un-related.
Simply read these two [or are they just one long(er) Psalm?] and consider them.
We will come back to this later.
We will discuss them in our Shabbos Torah Study Group before our Shabbat Minyan.
We will welcome any questions, note & comment to further our discussion... right here, in River City... (here on "da' Blog" that is).
This week's blog is this brief because of the Holiday. Time constraints. Sorry 'bout that.

And let's not consider "time" because that is another topic we should consider.... later...
"If not now when?" to parse but a small part of the larger picture...
What?

Shalom

43 & 43... Art they the same?

Holidays have taken their toll.
This week I refer you to read Psalms 42 & 43.
No. No. No! Not because of the post-Holiday-let-down-doldrums... Not at all. Un-related.
Simply read these two [or are they just one long(er) Psalm?] and consider them.
We will come back to this later.
We will discuss them in our Shabbos Torah Study Group before our Shabbat Minyan.
We will welcome any questions, note & comment to further our discussion... right here, in River City... (here on "da' Blog" that is).
This week's blog is this brief because of the Holiday. Time constraints. Sorry 'bout that.

And let's not consider "time" because that is another topic we should consider.... later...
"If not now when?" to parse but a small part of the larger picture...
What?

Shalom

Psalm 30 -- considered, All things

http://psalms.schechter.edu/2010/09/psalm-30-choosing-to-praise-text-hebrew_14.html

Another Look at Psalms

click above for: http://psalms.schechter.edu/2010/09/psalm-30-choosing-to-praise-text-hebrew_14.html

Last week we discussed the different “types” of Psalms and considered the possibility of different authors of various Psalms - including one having been written by Moses himself! And this week I think we will conclude our investigation into Psalms with a look at: Thirty.

I refer you to the link above specifically to read the commentary there before you continue here.

Now, with a more literal English translation in hand [ the ArtScroll Series: “The Schottenstein Edition of Tehillim - a Mesorah publication ], we can consider some additional commentary and considerations of different ‘shades of meaning’ available in the English language. As always, I use and recommend the use of a good Thesaurus. The subtle differences can sometimes cast a totally different meaning on the text that the native English speaker may not of thought of or considered. As always with “Torah” each year we come to it with different eyes, needs, desires, and understandings - Baruch HaShem! So to we should consider the voices of others in our studies.

In line “vav” [6] the ArtScroll suggests: “For but a [fleeting] moment endures His anger [compared to the bountiful] life [which] results from His favor.” - commenting that ‘some’ render this as; “Even during the moment of His anger, it is life that is His desire.” [Arvei Hachal]. And continues with ‘His wrath is intended only to make us become more worthy of His eventual favor.’ [R’ Hirsch]. All of which shows the different ways in which we may personally interpret the meaning(s) of what was in the mind of the author [David?].

Later we find in line “yod” [10] the interesting concept of (see the Hebrew below) “Will the dust acknowledge You?” with the thought; Though the soul continues in the afterlife, it has lost the opportunity to spread knowledge of G-d among men. The obvious idea contained here is that we are not here on this earth - in this lifetime - only to study and learn... but to also teach others from what we have come to know and understand. We, Jews, are to be “A light to the nations.” which includes our neighbors and our ‘shul-mates’.

And so from the author’s [David] mind, to the Chazal (Sages), to the later commentators and your own melamed, to current scholars and editors we are to learn, comprehend, assimilate (absorb, acquire, soak-up [la’asoak], grasp and comprehend, integrate, embrace, accept, digest & ingest) and then expound and teach others. Selah.

א מִזְמוֹר שִׁיר-חֲנֻכַּת הַבַּיִת לְדָוִד

ב אֲרוֹמִמְךָ יְהוָה כִּי דִלִּיתָנִי וְלֹא-שִׂמַּחְתָּ אֹיְבַי לִי

ג יְהוָה אֱלֹהָי שִׁוַּעְתִּי אֵלֶיךָ וַתִּרְפָּאֵנִי

ד יְהוָה הֶעֱלִיתָ מִן-שְׁאוֹל נַפְשִׁי חִיִּיתַנִי מיורדי- (מִיָּרְדִי-) בוֹר

ה זַמְּרוּ לַיהוָה חֲסִידָיו וְהוֹדוּ לְזֵכֶר קָדְשׁוֹ

ו כִּי רֶגַע, בְּאַפּוֹ חַיִּים בִּרְצוֹנוֹ בָּעֶרֶב יָלִין בֶּכִי וְלַבֹּקֶר רִנָּה

ז וַאֲנִי אָמַרְתִּי בְשַׁלְוִי בַּל-אֶמּוֹט לְעוֹלָם

ח יְהוָה בִּרְצוֹנְךָ הֶעֱמַדְתָּה לְהַרְרִי-עֹז הִסְתַּרְתָּ פָנֶיךָ הָיִיתִי נִבְהָל

ט אֵלֶיךָ יְהוָה אֶקְרָא וְאֶל-אֲדֹנָי אֶתְחַנָּן

י מַה-בֶּצַע בְּדָמִי בְּרִדְתִּי אֶל-שָׁחַת הֲיוֹדְךָ עָפָר הֲיַגִּיד אֲמִתֶּךָ

יא שְׁמַע-יְהוָה וְחָנֵּנִי יְהוָה, הֱיֵה-עֹזֵר לִי

יב הָפַכְתָּ מִסְפְּדִי לְמָחוֹל לִי פִּתַּחְתָּ שַׂקִּי וַתְּאַזְּרֵנִי שִׂמְחָה

יג לְמַעַן יְזַמֶּרְךָ כָבוֹד וְלֹא יִדֹּם יְהוָה אֱלֹהַי לְעוֹלָם אוֹדֶךָּ