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Parshat of the Week -- Mishpatim

1/27/2022

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V’eile hamishpatim…. And these are the ordinances. The fact that this week’s parsha begins with the conjunction “and” implies that it is the logical continuation of Parshat Yitro. Indeed it is; but with one major caveat. The focus of last week’s Torah reading was the awesome revelation at Sinai. This week, we begin the legislative portion of the Torah—civil and tort law, laws of property and liability, laws of kindness and ethics. A flurry of 53 commandments in all. But right off the bat, we have a problem. In what seems like an incongruous juxtaposition, the first set of laws deals with the treatment of Jewish bondsmen or servants. Seems a little odd to start off this legislative blitz with the laws of legal slavery when Israel has only been free for a few weeks! The problem only compounds from there. I would estimate that roughly half of the laws presented here—laws of property, agriculture, liability in construction, the Pilgrimage Festivals—would have little or no context for a nation of freed slaves to grasp, nor would many of them even apply until Israel had reached the Promised Land. So, why are they here?

I would suggest a few reasons. If Israel was to simply follow the Divine, doing what they were told, that would fundamentally be no different than being slaves to a master. They need to learn that Judaism is a religion of both pure faith and unquestioning observance. What we do in our daily lives, and the way in which do it, connects us inexorably to Heaven. The reverse is true, as well; G-d is our inspiration to stay on the right path, both ethically and ritually.

To take it to the next level, however, Israel needs to learn that the Mitzvot they are being taught are not random tasks of hard labor which they are being compelled to perform. The laws of keeping Hebrew “slaves” is not a construction which legitimizes slavery. They focus on the moral imperatives of keeping servants and treating them fairly, including freeing them after 6 years of service. The Rabbis offer numerous situations in which offering someone the opportunity for indentured servitude would be a positive act, such as rescuing them from poverty or the ability to pay off a debt.  The laws of property, agriculture, and livestock are Mitzvot which teach the nation that there is a need for communal responsibility once living in a society where, for the first time, they will have their own property and domiciles. These laws are based on equity and fairness, not pointless obedience.

And then, as if to restate His point, G-d returns to the concept of holiness toward the end of the Parsha, reminding the nation to eschew idol worship, promising them deliverance from the Canaanite nations, and prosperity in the land. Israel gets the message. They say together, as one, “All the words that G-d has spoken, we will do, and we will obey.” Then, and only then, do Moshe, Aaron and his sons, and the 70 elders of Israel have a mystical experience where G-d reveals himself (in some form; the Rabbis disagree) in a manner far more visual than that which even Moshe saw before or hence.

Our people have started to learn. From now on, the balance of faith and action is established.
Rabbi/Hazzan David B. Sislen
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Parshat of the Week -- Yitro

1/21/2022

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There is nothing normal or natural regarding the revelation at Sinai. According to Chazal, our learned sages, even the reference to Israel in the Biblical text in the singular rather than in the plural, shows that at this point in  their growth, they were ready to accept the Torah as one complete nation. And man, did they get it in style. Moshe goes up to the mountain in preparation, the people spend 3 days of purification as they get ready, then they endure the frightening presence of the Almighty, amidst thunder and lightning, hearing the sound of a mighty Shofar echoing the voice of G-d. Moshe alone is atop the mountain, but the unified Israel may not approach the site of the revelation of Torah. Israel is terrified, but inspired.

What a wonderful metaphor for our approach to Torah today.

The study of Torah seems like an impenetrable wall of scholarship and understanding. But that is not so. While the words of G-d speak to us, seemingly, with thunder and lightning, they are also whispering to us in a way that speaks directly to our hearts. So, for you and your families to discuss over Shabbos dinner, here is a guide, in the spirit of Parshas Yitro, to bring the 10 Statements (ok, commandments) home to you:

1.       How do you characterize the Almighty? What do you recognize as the ineffable and indescribable force in your life?

2.       What forms of idolatry, literal or figurative are you in danger of worshiping? And how can you avoid them?

3.       Think about your oaths, your promises. Especially if you preface them with…. “I swear  to….”, what does it say about you if you cannot fulfill them?

4.       Shabbat. Heschel’s Oasis in Time. Who cannot live without taking at least one day away from looking down at the grindstone of daily life and looking up instead? Otherwise, we’re running in circles. Hope to see you for a breather next Shabbos. Email me what you made special for dinner.

5.       Your parents are solely responsible for creating you, and, at the very least, you should return the favor. Without prejudice, those who gave you life deserve your life blessing.

6.       Chazal wonder why a prohibition against murder is even found in this “top ten.” It seems obvious. I would suggest that the commandment is designed to empower us to avoid any situation where we would consider homicide an appropriate remedy for a social condition, or even justify it as a legitimate punishment.

7.       The bond between a husband and wife is sacred. While marriage doesn’t always work out the way we think it should, especially once there are kids involved, I refer you to Commandment #3.

8.       Chazal equates theft with kidnaping. The Mechilta equates the 8th commandment with the 3rd; misstating ownership is equivalent with making a false oath. I’d go in a different direction—theft can be physical, intellectual, psychological, or experiential. We all have our rights to our property, thoughts, ideas, and realities, for good or not

9.       There is no reason to lie about any situation. Nor to bend the truth. If you have a differing opinion, state it. Argue about it. Maybe you’ll teach someone; maybe they’ll teach you. But don’t try to engage someone else in a falsehood.

10.   A prohibition against coveting another’s property seems impossible; who can see someone else’s incredible car or house and not think, “I’d like that!” Rabbi S.R. Hirsch recognizes that the last Commandment is a most challenging one; it could only be given by the Almighty, since the direction of thought could not be ordained by a mortal. I would suggest that this is the most complicated and difficult of the whole 10. The discipline which is required to restrain our thoughts and not covet that which belongs to others is really hard. But this is a commandment which comes not from the top down, but from the bottom up. It’s an imperative to make the most of what we have, rather than trying to redo ourselves over in the image of someone else. Learn how to be happy and content with who, and where you are. G-d will advance you as you deserve. You need to be square with yourself first.

 
Rabbi/Hazzan David B. Sislen
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Parshat of the Week -- Beshalach

1/13/2022

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Weren’t the signs and wonders that Israel had witnessed enough to cement their faith and prevent this case of national amnesia? Or did Israel really have no short-term memory, sense of gratitude, or tact to ask for something instead of complaining about its lack?

But wait. Consider how G-d and Moshe respond to the whining people. At Marah, G-d shows Moshe a tree, which when tossed into the water, sweetens it. The hungry nation is satiated with Manna in the morning and quail in the evening. Moshe strikes the rock at Horeb, which then produces water. And after the unprovoked and unwarranted attack by Amalek, Israel, led by Joshua and empowered by G-d, is successful in defending themselves, provided Moshe demonstrably keeps his arms aloft. All of the crises in Beshalach are resolved in Israel’s favor. They are not the hallmarks of an ungrateful nation. They are instead the growing pains of a newly minted people, struggling to shed their slave mentality. Going forward, they will certainly have their moments, but these are not among them. They still have much to learn. Hunger, thirst, and vulnerability are normal occurrences in the course of daily life. If Israel wants to avoid them, they have to process a few new realities. Marah teaches them that you can’t just wait for G-d to do everything for you. Sometimes you need to cut down a tree. The Manna which fed them for 40 years in the wilderness taught Israel that G-d doesn’t just take care of the big miracles like plagues and splitting seas. The Almighty also cares about the little daily things that we need to survive. At Horeb, water (a metaphor for Torah) appears when Moshe follows G-d’s directions. Remember what’s going to happen when he tries that trick later on in the Torah, but doesn’t read the instructions when he does so. The assault from Amalek is in direct response to the attitude displayed by Israel, not the validity of their complaints. The miraculous delivery is a way of reminding Israel that G-d always has their back; they only need to maintain their faith.

The Children of Israel are, at this point, like a child. Learning, growing, testing, experimenting, and maturing. Their long journey begins here, and continues, in us, to this day.
Rabbi/Hazzan David B. Sislen
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Parshat of the Week -- Bo

1/7/2022

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In a way, one can almost feel sorry for Pharaoh. As we read about the final three plagues, he comes across as a tragic hero who has lost everything; like Oedipus or King Lear. When the story began, he was the omnipotent ruler of a mighty, prosperous nation, able and willing to enslave an entire people. Little by little, G-d’s plagues have worn him down. The monarch who had ridiculed G-d, negotiated in bad faith with Moses and Aaron (all right, there was someone hardening his heart), insisted on keeping hostages of people or property if Israel went to pray in the desert, now stands alone. First his magicians deserted him, then his court and advisors told him that they’d had enough and begged him to let Israel go. By the time the final plague rolls around, not only has his entire nation abandoned him, but they have switched sides, looking favorably upon the former slaves, and willingly giving them valuable going away gifts. Rashi suggests that during the plague of darkness, Israel took the opportunity to check out the Egyptian’s homes to see what they should ask for when they left. Other commentators say that when Egypt realized that Israel had been in their homes under cover of darkness but had taken nothing, they began to view the nation with kindness. Now, fearful of the enormity of the Death of the Firstborn, according to Mechilta, when Israel would ask for a particular item, an Egyptian would give him a gift of an extra one…as long as they left and took the plague with them.

So now, Pharoah, alone and abandoned, runs through the darkened streets of Egypt trying to find Moses and Aaron, not only to grant them permission to leave, but also asking for their blessing. Having fallen as low as he possibly could, he doesn’t realize that he is the only firstborn who will be spared—so he can learn his lesson. He’s terrified as to his potential fate. He also doesn’t realize that in next week’s parsha, at the Reed Sea, his final act of arrogance will lead to his complete downfall.

The timeless lesson taught here, in countless works of classical literature, and sadly in events both historical and contemporary, is that no one--not even the most powerful leader, authority, or public figure—is free to rule without a mandate from G-d, and the consent and support of those they are charged with serving. To do so will result in their world shrinking around them like Pharaoh’s; until they are the only ones left suffering in it, leaving behind all those who were hurt by arrogance, hunger for power, and selfishness. Pharaoh’s long downfall began with xenophobia, prejudice, and blind personal ambition. Too many people in positions of power today worship those deities as well. Let us pray that they (and we) can find inspiration in G-d, not in the gods they make, so we can all live in peace in a world without the plagues we can create so easily.

Shabbat ShalomRabbi/Hazzan David B. Sislen
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