This week in addition to the weekly Torah portion we read from a second Torah. The second reading was Exodus Chapter 30 Verses 11-16 dealing with the taking of census via collection of half shekels. I had intended to speak on the topic of the recurring Torah theme of how tragedy leads to success. This happened when King David took a census and a plague broke out killing 70,00 people. Through that episode the site of the future temple was identified and purchased. You can read about that in the last chapter of Samuel II and Chronicles I chapter 21. Also see Ramban / Nachmanides comment on Number 16 verse 21 where he explains why King David sinned and others died. I addressed the topic earlier in the week at a lunch and learn and even with a full hour was not able to adequately explore the issue. Therefore I decided not to try and squeeze it into a 20 shabos morning drasha. I encourage you to look at the sources I have cited. I am sure you will find it rewarding.
Instead I confined myself to the issue of why a census can lead to a plague if we don't use the holy shekel to atone. What do we need to atone for anyway? Also I quoted the Gemara (Jerusalem Talmud, Tractate Shekalim) that says that when Hashem commanded Moshe to take the shekel he couldn't grasp the instruction until he was shown a fiery shekel. What was so hard to grasp about a coin?
The answer to the first question is that a census is limiting. The items counted become mere ciphers. #46 or #73. Furthermore the item is what it is and no more than that. Jews are different. Their lives have impact all around the world and throughout the heavens. Also we might count the Jews and feel we only have a small number and become disheartened or think in a constricted fashion. Therefore whenever we count Jews we do it by taking the Holy Shekel and donating it to the Temple. We are reminding ourselves that we are not just what we see , mere ciphers , but holy shekels whose existence is to serve Hashem. Moshe struggled to understand how the Holy shekel overcomes that. This Hashem explained to him by showing him a vision of a fiery shekel. The flaming shekel goes beyond a coin. It is holy and it can burn just like the Torah and is just like the nefesh of a Jew. By the way shekel is spelled shin,300 kuf ,100 lamed,30 = 430 nefesh (life) nun ,50 pay,80 shin, 300= 430
Monday, February 16, 2009
Sunday, February 15, 2009
Parshas Beshalach
In parshas Beshalach we have the story of the mannah that fell in the wilderness for the children of Israel. G-d says to Moshe I am sending the manna "in order to test them, to see if they will follow my Torah or not" Exodus 16-4. All events in general but certainly events of the magnitude of our current economic collapse must be viewed from two perspectives. These two perspectives are the topics of two works by Rabbi Moshe Chaim Luzzatto d. 1747. The first work explains how G-d is leading the world toward a Revelation of Himself. This work has been published in English translation as The Knowing Heart (Feldheim). The second work has been published in English under the title The Way of G-d. The Way of G-d describes how G-d interacts with each individual within the greater umbrella of His plans for the world.
My drasha attempted to frame the economic turbulence we are all facing, as well as all of the personal challenges in each of our lives, as tests. According to Ramban (Nachmanedes d. 1270) G-d wants to see if
a. we can put our faith in His ability to provide for us
b. can we conduct ourselves appropriately by providing material and emotional support to the needy.
Ramban further states( see Genesis Chapter 22 verse 1 and Rambans comments there) that G-d doesn't test us to find the answer. He know what is in our heart. He tests us to bring out qualities that He know are within us. If we couldn't rise to the occasion we wouldn't be tested. Therefore it seems to me that we should all view the current distress as a test. When we pass this test we will actualize our potential.
My drasha attempted to frame the economic turbulence we are all facing, as well as all of the personal challenges in each of our lives, as tests. According to Ramban (Nachmanedes d. 1270) G-d wants to see if
a. we can put our faith in His ability to provide for us
b. can we conduct ourselves appropriately by providing material and emotional support to the needy.
Ramban further states( see Genesis Chapter 22 verse 1 and Rambans comments there) that G-d doesn't test us to find the answer. He know what is in our heart. He tests us to bring out qualities that He know are within us. If we couldn't rise to the occasion we wouldn't be tested. Therefore it seems to me that we should all view the current distress as a test. When we pass this test we will actualize our potential.
The Four Sons
In my drasha on Parshas Bo I discussed the four "sons" in the Haggadah three of which appear in Parshas Bo. Many of you expressed your intention of using this as discussion material at your seders. The following are the sources and question we raised.
The first time the Torah addresses relating the Exodus to our children is in Exodus, Chapter 12 verse 26. The author(s) of the Haggadah understood this to be referring to the wicked son.
The second reference is in Exodus chapter 13 verse 8. The Haggadah identifies this as the son who does not know how to ask.
The third reference is six verses later in 13-14. The Haggadah identifies this as the simple son.
The fourth reference is in the other end of the Torah Deutoronomy Chapter 6 verse 20. The reference is identified in the Haggadah as the wise son.
The classic questions we discussed are
1. The order of their appearance in the Haggadah (wise, wicked, simple, doesn't know to ask) is not the same as their appearance in the Torah (wicked, doesn't know to ask, simple and wise.
2. The answer to the wise son in the Haggadah is not the same as the answer given in the Torah
3. The answer to the wicked son in the Haggadah is the answer the Torah gives for the simple son.
The first time the Torah addresses relating the Exodus to our children is in Exodus, Chapter 12 verse 26. The author(s) of the Haggadah understood this to be referring to the wicked son.
The second reference is in Exodus chapter 13 verse 8. The Haggadah identifies this as the son who does not know how to ask.
The third reference is six verses later in 13-14. The Haggadah identifies this as the simple son.
The fourth reference is in the other end of the Torah Deutoronomy Chapter 6 verse 20. The reference is identified in the Haggadah as the wise son.
The classic questions we discussed are
1. The order of their appearance in the Haggadah (wise, wicked, simple, doesn't know to ask) is not the same as their appearance in the Torah (wicked, doesn't know to ask, simple and wise.
2. The answer to the wise son in the Haggadah is not the same as the answer given in the Torah
3. The answer to the wicked son in the Haggadah is the answer the Torah gives for the simple son.
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