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/ 

Jewish Continuity Depends on Gevurah

Vayigash begins with Yehuda approaching the viceroy of Egypt (whom we know to be Yosef) and asks the Viceroy to free Binyamin. The Midrash explains that only Yehuda stepped forward because this moment (on a level not understood by the brothers in real time) was a battle between Yosef and Yehuda regarding Jewish destiny; specifically would kingship, and ultimately Moshiach, come from Yosef or Yehuda? Rav Soloveitchik suggested that Yosef lost this battle to Yehuda when he lost his composure and revealed his identity to his brothers. Had Yosef maintained his composure and refused Yehuda’s request, then the brothers would have been forced to return to their father Yaakov without Binyamnin. Yaakov would have immediately rushed back to Egypt to plead on behalf of his youngest son. He would not have hesitated to bow before Yosef, just as he bowed before Eisav as an expression of appeasement. Yaakov’s bowing to Yosef would have been the fulfillment of Yosef’s dream, thereby securing his position of leadership over his brothers for the rest of history. That did not happen because Yosef could not hold back from revealing his identity to his brothers. As Rav Soloveitchik put it, “From then on, Joseph was not viceroy of Egypt but the talented lad of Jacob’s house. Who was going to prostrate himself before this Joseph? He lost the Kingdom. He was too gentle, too good, too fine. Jewish history took a different turn.” While the choice of Yehuda over Yosef as king was ultimately a Divine one, Rav Soloveitchik offered a novel approach, based on the origins of Yosef and Yehuda. Yosef was the son of Rachel, while Yehuda was the son of Leah. Yaakov loved Rachel and wanted to marry her. How could Rachel have agreed to participate in Lavan’s scheme to deceive Yaakov and have him marry Leah instead of her? The Rav suggested that the Jewish People are called upon to value two seemingly contradictory values. On the one hand Judaism embraces power. As he put it, “We have never endorsed the Christian claim that the meek will inherit the earth. Throughout the Bible, people fought for power, strength, and independence. Without power, one cannot be majestic and dignified.” At the same time, Judaism also values what Rav Soloveitchik calls “sacrificial action”. This is the willingness to forfeit one’s rights and restrain one’s power on behalf of a greater good or to benefit another person. Hashem exhibits both of these qualities. Gevurah is expressed through Hashem’s power; while Chesed is expressed when Hashem holds back that power. Leah personified the attribute of Gevurah. She symbolized the strength of Jewish character and the unshakable persistence, stubbornness, and tenacity of the Jew throughout history. Rachel personified Chesed. She lives for others and is willing to sacrifice for others. Yehuda is Leah’s son. He exhibits Gevurah. He acts with strength and alacrity and passion. Even when he makes mistakes, he does so in an assertive fashion. Yehuda is fearless, and according to the Rav he personifies dignity and majesty. Yosef is righteous. He never falls to sin, and he therefore never has to demonstrate the strength of rising after a fall. Whereas Yehuda is the master of his own destiny, Yosef is portrayed primarily as the victim of outside forces. Yosef does not exert himself, and this is most clearly seen when he reveals his identity to his brothers. Immediately after the reveal, Yosef makes sure to tell his brothers not to feel upset that they sold him into slavery (45:5). Only the son of Rachel could have demonstrated such self-sacrifice and Chesed as Yosef did at that moment. In a choice between Gevurah and Chesed, Hashem chose Gevurah as the critical quality for Jewish monarchy. While self-sacrifice is a noble value for individuals, the Jewish king must exhibit Gevurah. He must be like a lion and act with alacrity to protect and serve the Jewish People. Since October 7, 2023, we have gained a new appreciation for this teaching of Rav Soloveitchik. While there is a time and place for accommodation and self-sacrifice, the task at hand today is to relate to our Jewish identity and our Jewish mission with a renewed and urgent sense of Gevurah.