Postscript to Matan Torah

 While Matan Torah is depicted in Parshat Yitro, the culmination of the Sinai experience is described in Parshat Mishpatim. As I process the news coming from Israel on Thursday, there are few aspects of the Postscript to Sinai that seem particularly poignant at this moment. First, it is only now in Mishpatim that we read how Bnai Yisrael responded to the Torah with “Naaseh V’Nishma”. The Midrash describes how impressed Hashem was with this response, so much so that He granted each Jew with “two crowns”, one for each of these commitments. The theology behind the commitment of “we will do and we will listen” is that as human beings we cannot possibly fully understand God’s laws. While we are encouraged to seek meaning and reasons behind the mitzvot, on a basic level we must commit to doing even if we do not necessarily understand all of the time. We call the reasons behind mitzvot “Ta’amim” which literally means taste or flavor. To use a food analogy Torah and Mitzvot are fundamentally nourishing to our souls. Not everything that’s good for us necessarily tastes good. And everyone has different senses of taste. Furthermore our sense of taste can differ over the course of our lifetime due to both external and internal factors, such as our health and our environment. While we should always seek to enjoy Jewish learning and Jewish learning, the foundation of our Jewish identity must be a commitment to Hashem in good times and less good times, when we understand what is happening and even when we don’t. “Naaseh V’Nishma” is similarly important for us to tap into when we are confronted with incomprehensible evil and sadness, some of the feelings many of us feel as the remains of innocent Israeli hostages were returned from Gaza after more than 500 days of captivity. We must mourn the losses, and we must remind the world that Hamas is barbaric and pure evil and must be totally annihilated. As we do that we also double down on the unbreakable relationship we have with Hashem and our unbreakable Jewish identity and pride in the Jewish People and the Jewish State of Israel. Second, between the depiction of Matan Torah in Yitro and the Postscript in Mishpatim, the Torah interrupts with dozens of commandments related to civil law and the proper functioning of society. I believe that this shift is meant to highlight to us the importance of Achdut. The experience of receiving the Torah was very lofty and spiritual. It was a very personal experience. While learning Torah can replicate that ethereal experience (and we should daily find ways to tap into that feeling), Living Torah finds expression in the messiness of dealing with real people, or navigating power imbalances, in how we treat our family – and our enemies. It finds expression in how we value compassion and justice and fairness, and in how we abhor cruelty and vanquish evil. While the bookends of Matan Torah are about our personal relationship with Hashem, the book itself is focused on our relationship with each other. The prerequisite for Matan Torah was Achdut, and the anticipated outcome of Matan Torah is Achdut. The first and most essential response to challenging times and to aspirations for a better future must also be Achdut 

Human Lessons of Divine Actions

 The Torah introduces the 10 Commandments in Parshat Yitro with the words (20:1): “וַיְדַבֵּ֣ר אֱ-לֹהִ֔ים אֵ֛ת "כׇּל־הַדְּבָרִ֥ים הָאֵ֖לֶּה לֵאמֹֽר׃   “God spoke all these words, saying.” Rashi quotes the Midrash that explains that Hashem first said all 10 Commandments in one utterance, and afterwards each commandment was articulated and commanded separately: “[This] teaches [us] that the Holy One, blessed be He, said the Ten Commandments in one utterance, something that is impossible for a human being to say [in a similar way]. If so, why does the Torah say again, “I am [the Lord, your God (verse 2)]” and “You shall have no…” (verse 3)? Because He later explained each statement [of the Ten Commandments] individually.” Why did Hashem utter all 10 Commandments at once if no human could understand that type of Divine expression? Rav Soloveitchik offered an explanation that suggests that the Midrash here is teaching us something about the nature of humans, more so than teaching us the nature of Hashem. This is an approach that Rav Soloveitchik utilized to explain another enigmatic Midrash earlier in the Torah. Midrash Rabba at the beginning of Bereishit claims that Hashem created and destroyed worlds before creating and settling in our universe. This is a difficult teaching to understand. We believe that God is perfect and He does not make mistakes. Why would the Midrash suggest that God needed a few tries before settling on our creation? There Rav Soloveitchik likewise explained that the Midrash is teaching us something about the human condition and not the nature of the Divine. The Midrash wants us to be comfortable with the notion of human failure and having to restart and try multiple times in order to succeed. If Hashem could scrap his initial efforts, regroup and try again, then certainly we can do so. When we fail and persevere we should not view that as regrettable but rather as an opportunity for us to emulate Hashem. Back to the 10 Commandments, Rav Soloveitchik notes that the first five commandments refer to Mitzvot Bein Adam LaMakom; they focus on our relationship with, and obligations towards, Hashem. (Yes, honoring our parents is fundamentally an expression of our relationship with God, and not with our fellow man.) Everyone understands that Mitzvot bein Adam L’Chaveiro are of Divine origin. However the second five commandments relate to interpersonal obligations, Mitzvot Bein Adam L’Chaveiro. At first glance these “rational” commandments may not seem to the modern reader to necessarily be of Divine origin. Even a modern atheist could agree to the value in not murdering, not stealing, not committing adultery, not lying, and not coveting. We think we understand these commandments outside of the framework of Torah and Kabalat Ol Malchut Shamayim (accepting the yoke of Heaven). The final five commandments appear to be rational attempts by any society to regulate and protect itself. After all, what kind of modern society would sanction murder? Upon closer examination we will note that there is much debate today even regarding murder. Abortion is one example, where some view it as murder while others view it as an elective medical procedure. (Judaism has a more nuanced [perspective, one that does not fit neatly into the “pro-life” and “pro-choice” camps in modern America.) Physician assistance suicide would be another example of an action that ends a person’s life yet has been legalized in some places. What about stand your ground laws? If someone trespasses into your home does that give you the right to confront the intruder with lethal force, or would that be murder? Our definitions of murder, theft, etc. are based on the Torah and not popular opinion. That is why, explained the Rav, why Hashem first spoke all of the 10 Commandments in one breath: to impress upon us that our observance of them all is based on their Divine origins. All of the mitzvoth are equally immutable. While popular norms may change and conventional wisdom may shift, our commitment to the binding nature of the 10 Commandments remains steadfast.  

Atzmot Yosef

In Parshat Beshalach we read how Moshe took Atzmot Yosef, the bones of Joseph, with him as Bnei Yisrael left Egypt. In Parshat Vayechi, Yosef himself uses that expression: “Take my Atzmot with you.” Why refer to Yosef’s remains as Atzmot?

The word Atzmot is related to the word Etzem, which means something that is essential, a defining quality. Yosef possessed essential qualities that made him a Tzaddik. These qualities were necessary for Bnei Yisrael to learn from and to take with them from Egypt and carry with them throughout their journeys. What is the Etzem of Yosef? Let me suggest 3 lessons we can learn from Yosef: First, Yosef is a proud Jew. He constantly sees God in his life, even though God never spoke to him directly. He experienced terrible trauma and challenges, yet views them as all part of God’s plan. Wherever he is he doesn’t spend time asking “why me?” Instead he asks “what now? What am I supposed to be doing under these circumstances?” In Potiphar’s house his task was to be a proud Ivri. In jail, his task was to interpret dreams for others. In Pharaoh’s court, it was to ease his family’s transition down to Egypt. People might have said Yosef was an object controlled by others- his brothers his masters, fate. Yet Yosef always found ways to express his freedom even under constraints. Even when we have very little control over what’s happening in our lives or in the world, there is always some degree of choice for us to make, even if it is the choice of how to react. Second, Yosef maintains an optimistic attitude. Yosef was way ahead of the curve when he tells his brothers Pakod Yifkod, that in the future Hashem will remember them and take them out of Egypt. Through this message Yosef provided hope and reassurance at a moment in time that the Jews didn’t even realize that they would need it. Yosef was a dreamer. Dreamers look at the world through aspirational eyes, not limited by what is but always thinking about what can be. In Parshat Vayechi (45:5) Yosef tells his frightened and contrite brothers “Do not be sad”. This was not merely advice directed at his brothers in that moment. Rather this is a mantra, a way of to view life that Yosef is sharing with Bnei Yisrael for all time. Do not be sad due to the ups and downs of life. Being sad saps our energy and does not allow us to focus on the opportunities that exist within each challenge. Yosef is not just forgiving his brothers, he’s providing them with the secret to resilience. Redirect energy you planned on using to worry and bemoan your fate, and channel it towards activities that are impactful and meaningful. Lastly, Yosef is a symbol of Jewish continuity. His personal story is one of survival against the odds. And Chazal expand on this theme. The Midrash describes in great detail how Moshe retrieved Yosef’s bones. According to one opinion his casket was sunk in the Nile River. According to one opinion Moshe pleaded with Yosef for his casket to float to the top. According to a second opinion Moshe threatened Yosef that if he didn’t float up, the Jews would leave Egypt without him. Taken together This Midrashic episode can teach us intergenerational interdependence. Younger generations need the earlier ones to ensure tradition. And the older generations need the younger ones to ensure the Jewish future. During his time in Egypt Yosef was both influenced by the image of his father that prevented him from sin, and took pride in knowing his great-grandchildren were living as Jews.

We know of many righteous men and women throughout Tanach and the Talmud. But only Yosef is honored with the attribution of Hatzaddik, The Righteous One. This unique title is a testament to the three qualities that he possessed: his Jewish pride and faith in Hashem, his optimism, and his appreciation for Jewish tradition and Jewish continuity. By emulating these traits of Yosef we share in the merit of taking Atzmot Yosef with us on our life journeys.

Hashem’s Tefillin

In Parshat Bo we are introduced to the mitzvah of tefillin. The Talmud (Brachot 6) teaches that Hashem wears tefilljn. The third of the 13 Principles of Faith enumerated by Maimonides is “I believe with full faith that the Creator does not have a body. Physical concepts do not apply to Him. There is nothing that resembles Him.” If Hashem doesn’t have a body, then what do the rabbis mean when they say that Hashem wears tefillin? Rav Kook explained that to understand this concept we must first explore the significance of the tefillin that humans wear. Throughout our lives we utilize our physical and intellectual abilities in order for us and our loved ones to survive and to thrive. On the most simple human level we strive to ensure the basics of life such as food and shelter. We hope to be able to provide additional opportunities and luxuries as well. We also may work hard to reach our goals and to achieve a sense of accomplishment. However, Rav Kook notes, life is not meant to be utilized exclusively to satisfy our material needs or to satisfy our ego. We are also supposed to utilize our abilities to live lives of morality and spirituality. We are meant to be seekers in pursuit of moral and spiritual growth. We are not only meant to survive in this world; we are also meant to be Avdei Hashem, servants of God. As an example, the Jewish perspective mandates that we utilize our physical and intellectual capacities to ensure that our fellow Jews have what they need as well. It emerges that our intellectual and physical abilities are supposed to be utilized on two planes: a baseline plane to address our material needs and an elevated utilization in pursuit of spiritual growth. Tefillin remind us of this second plane. Tefillin are worn on the arm and on the head to remind us that our physical and intellectual abilities can and must be used for spiritual purposes as well. Rav Kook goes on to explain that these two planes exist within the universe as well, and not just within each person. The universe operates based on las of nature. From a physical perspective the world runs based on biology, chemistry and physics. But there is also a higher dimension of existence, one that seeks to uplift humanity to a higher moral state. The imagery of God wearing tefllin, according to Rav Kook, is a metaphor for the universe’s spiritual yearnings. It portrays a universe that is guided by an inner drive for holiness and spiritual advance. The Talmud goes on to explain that just as our tefillin contain parchments upon which are written pesukim, so too Hashem’s tefillin contain verses that speak of the Jewish people and their unique mission, such as “Who is like Your people Israel, a unique nation in the world?” Since the metaphor of Hashem’s tefillin teaches us of the spiritual potential for growth that exists within the universe. Hashem’s tefillin contain pesukim about the uniqueness of the Jewish People because the vehicle by which the universe can reach an elevated moral status is through Am Yisrael. Our status as the Chosen People obligates us to be a Light onto The nations and model what it means to live lives of meaning and of spiritual fulfillment. 

Patience is a Virtue – and a Prerequisite for Redemption

The first five parshiyot of Sefer Shemot recount Am Yisrael’s beginnings as a nation, Yetziat Mitzrayim and Matan Torah. Of these first five parshiyot, we find stories of historical significance in four of them. In Shemot we are introduced to Am Yisrael and to Moshe Rabbeinu. In Bo we read about the Exodus from Egypt. In Beshalach we read about the splitting of the sea. Yitro recounts Matan Torah. The “odd parsha out” is Vaeira. There is no specific significant event in our parsha; just a number of events that will ultimately lead to the Exodus. Granted, some of those events are miraculous; but none of them are of singular significance like we find in the other four parshiyot. Rav Aharaon Lichtenstein suggested that the lesson of Parshat Vaeira lies precisely in the fact that there is no specific achievement contained within. We learn about the skills and attitudes that both Moshe and the people needed to develop and cultivate in order to be worthy of redemption. At the beginning of Vaeira we learn that Moshe’s message of redemption to Am Yisrael fell on deaf ears “לֹ֤א שָֽׁמְעוּ֙ אֶל־משֶׁ֔ה מִקֹּ֣צֶר ר֔וּחַ וּמֵֽעֲבֹדָ֖ה קָשָֽׁה” The people were unable to hear Moshe’s message of hope due to “kotzer ruach” and “avoda kasha”.  Different interpretations have been offered for the expressions "kotzer ruach" and "avoda kasha" and the connection between them. Rashbam makes an important comment: “But they did not listen to Moshe' – at this stage, even though they originally had faith, as it is written, 'And the people believed' (5:31), for they had thought that they would have rest from their hard labor, but now it had only become worse for them." The people ultimately rejected Moshe’s message because they quickly became disillusioned by the fact that they did not experience an immediate improvement in their condition. They were certainly inspired by the appearance of Moshe and his message of hope; he even used the code words for redemption of “Pakod Yifkod”. But then things got worse for the people before they got any better. As Rav Lichtenstein put it: “The nation, lacking any historical perspective, was impatient. The people did not understand that redemption is a long, slow process; they expected it to happen all at once. Since there was no visible progress, they were disappointed, and started to complain. This is the meaning of kotzer ruach.” It should not be surprising that Chazal attribute impatience to Moshe as well. The Talmud (Sanhedrin 111a) teaches how Hashem was frustrated with Moshe’s questioning, compared to the faith exhibited by the patriarchs: “The Holy One, blessed be He, said to Moshe: Alas for those who are gone, the likes of whom will not be seen again! For I appeared several times to Avraham, Yitzchak and Yaakov with the Name 'El Sha-dai,’ and they did not question My ways or ask Me, 'What is Your Name?' Vaeira tells the critical story of how Moshe and Bnei Yisrael learned patience. We are at the very beginning of a ceasefire-hostage release process. This moment evokes many different emotions. As Rav Lichtenstein notes: “The importance of Parshat Vaeira lies in the fact that it provides an answer to the problem of "impatience.” A reading of the parsha in its entirety shows how the process plays itself out and how God thinks of everything. Our parsha offers a sense of historical consciousness, and has much to teach us about the redemption that we have experienced in our own era.” 

Challenge the Status Quo

 Sefer Shemot tells the story of the Jewish People’s experience in Egypt. At first they were prosperous and comfortable, but over time they became enslaved and oppressed. It is in the context of this oppression that we meet two of Amram’s children: Miriam and Moshe. These two prophets ultimately lead the Jewish People out of Egypt. They are the two featured “singers” of Shirat Hayam, the song sung at the Red Sea at the time of the Exodus. Our introduction to these two great Jewish leaders is in Parshat Shemot, and they exhibit a common important trait, necessary for all leaders. They both challenge the status quo in an effort to make it better.

The Midrash tells us of Miriam’s activism. When she was a young girl, Pharaoh decreed that all Jewish male babies should be killed. In response, Jewish fathers, including Miriam’s, decided to cease having more children. Miriam challenged this status quo, and provocatively accused Jewish men of being worse than Pharaoh; for the Egyptian decree was directed at only Jewish boys, while the fathers’ decision negatively impacted the potential for both Jewish male and female children to be born. The Midrash concludes that Miriam’s argument was accepted, and her challenge to the status quo was vindicated. Among those who listened to Miriam was her father Amram, setting the stage for the birth of Moshe, who led the Jews out of Egyptian bondage.

Our introduction to Moshe in Parshat Shemot is also within the context of challenging the status quo. After being raised in Pharaoh’s home, Moshe “goes out to his brethren” and sees an Egyptian abusing a Jewish slave. He acts heroically and kills the Egyptian. Instead of being congratulated or thanked, Moshe’s efforts are met with suspicion and scorn. At this point Moshe realizes that the Jewish People are stuck in their mindset and it will be very difficult to challenge their status quo. It takes some time but by the end of Parshat Shemot we read how Moshe is ready to challenge the status quo in Egypt and enhance the Jewish People’s condition; ultimately leading to their redemption.

President Ronald Reagan said it well: “Status quo, you know, is Latin for 'the mess we're in'.” It’s important on a personal and communal level to occasionally stop and ask ourselves: why is it that we do what we are doing? Let us learn from these two great Jewish figures to effectively question the status quos of our lives in an attempt to better ourselves and our surroundings.

Be Like Yaakov: Have the Tough Conversations Before It’s Too Late

Although the last Parsha in Sefer Bereishit is named Vayechi (“and he lived”) the focus of the reading is on the death of Yaakov. Just as life is a process, so too is death. Yaakov teaches us that just as we prepare to live, it is also appropriate to prepare for death. In the Parsha we have no less than three episodes in a row where Yaakov prepares for his death by talking to his descendants. The Parsha opens with Yaakov beckoning Yosef and expressing his desire to be buried in Chevron. Yosef swears that he will make it happen, and Yaakov is relieved and grateful that this aspect of his final affairs has been put in order. We then read that sometime later Yosef is informed that Yaakov’s health has made a turn for the worse. Before Yaakov gets any weaker he wants to bless his grandsons Ephraim and Menashe, effectively elevating these grandsons to the same status as the tribes. Finally, Chapter 49 opens with Yaakov summoning his sons to his deathbed in order to share with them his last will and testament, i.e. his parting lessons and blessings to each of his sons.  It is clear that Yaakov did not wait until his dying day to discuss with his family his wishes for after his death. While Yaakov detailed his wishes regarding where to be buried, there are other “end of life” issues that people need to discuss with their families – before it’s too late. Another issue that needs to be discussed is a person’s wishes regarding end of life medical care. Last year we hosted Rabbi Shlomo Brody, Executive Director of Eimatai. Eimatai is an organization that encourages, facilitates, and provides resources to families regarding medical interventions at the end of a person’s life. People have very different opinions about the type of medical interventions they want to have when the prognosis is not good and doctors begin to run out of options. Jewish law expresses values and rules on this subject, and yet there is still diversity of opinions and flexibility within the Halacha. That’s why it’s important for a person to either execute an Advance Directive/ Health Care Proxy form – or at least have a conversation with your family to express your feelings and your wishes. The same is true regarding a person’s wishes regarding burial location. I once was approached by a young man whose father expressed his desire to be buried in Israel. The son was stressed because while the father expressed this wish, he had not made any arrangements with a cemetery or Chevra Kadisha in Israel that could fulfill those wishes. This son remained anxious about what he would do until his father told him that he bought a cemetery plot in the US. Has your family discussed issues related to end of life medical care, final arrangements, and wills/estates? These conversations can be uncomfortable, but they are important. It is similarly stressful, and sometimes divisive, if a parent doesn’t appoint a healthcare proxy, or at least share their feelings about end of life care, while they are still of sound mind and body. It can be disruptive and divisive if a person passes away without ever divulging anything regarding the division of his/her estate. The National Association of Chevra Kaddisha has designated this Shabbat for education and awareness regarding end of life issues. Below you will find some links that provide information and resources. There are forms that we can fill out: regarding Halachic Last Wills, Healthcare Proxies, and even information on composing an Ethical Will or Legacy Letter. More important than the paperwork is broaching the topics and opening the conversation. There is a tradition that if we emulate Yaakov and put our affairs in order in advance, then it is a segulah for a long life. Doing so is definitely a tremendous gift to our families who will be called on, hopefully after 120 years, to handle those issues.

Resources: https://nasck.org/initiatives/shabbos-vayechi/

https://www.ematai.org/

Young Israel of Hollywood section at South Florida Jewish Cemetery: https://www.southfloridajewishcemetery.org/