The sedra of Shemot, in a series of finely etched vignettes, paints a portrait of the life of Moses, culminating in the moment at which G-d appears to him in the bush that burns without being consumed. It is a key text of the Torah view of leadership, and every detail is significant. I want here to focus on just one passage in the long dialogue in which G-d summons Moses to undertake the mission of leading the Israelites to freedom – a challenge which, no less than four times, Moses declines. I am unworthy, he says. I am not a man of words. Send someone else. It is the second refusal, however, which attracted special attention from the sages and led them to formulate one of their most radical interpretations.
Once a week or so some of my friends and I get together for activities and a little socializing. Over time I have gone through some personal changes and growth, and I sometimes feel out of place with these girls, some of whom I have known for years. I experienced a real struggle during a recent get-together that will surely have a long-lasting impact on me.
Having faith is often difficult, especially when having to deal with more than one life challenge.
The drama of younger and older brothers, which haunts the book of Bereishit from Cain and Abel onwards, reaches a strange climax in the story of Joseph’s children. Jacob is nearing the end of his life. Joseph visits him, bringing with him his two sons, Manasheh and Ephraim. It is the only scene of grandfather and grandchildren in the book. Jacob asks Joseph to bring them near so that he can bless them. What follows next is described in painstaking detail:
It was the last week of the summer season that I would spend in my upstate home. I was looking forward to a relaxing weekend, although a busy week of cleaning and closing up the house for the year was in store.
Joseph is now the ruler of Egypt. The famine he predicted has come to pass. It extends beyond Egypt to the land of Canaan. Seeking to buy food, Joseph’s brothers make the journey to Egypt. They arrive at the palace of the man in charge of grain distribution:
Our first Shabbos leichter was an inexpensive brass model we bought from the Queens Judaica store managed by our beloved uncle, z”l. It served us faithfully until we made aliyah a year later. Then we traveled to Bnei Brak and purchased a stunning pair of silver candlesticks, in a simple yet elegant Yemenite design.
Reb Elimelech maintained that just for him alone they will have to make a new Gehinnom, for the one that already exists is not adequate enough. He also commented – in his infinite humility – that the reason people come to him and request his assistance with children, health and parnassah is because it is his sins that are responsible for the absence of these blessings.
Since suffering from colitis as a teen, I finally adopted a strict diet in my 30s that ended my torment. It wasn’t easy to forgo white flour, white sugar and all chemical additives, but it meant that I spend the last 40 years pretty much free of doctors, medications and illness, thank God. Thus, I was surprised when two weeks before Rosh Hashanah, I began to experience increasingly severe stomach discomfort – until I was barely able to move. Despite what I was soon to endure, it helped greatly to focus on the moment-to-moment miracles.
The deception has taken place. Joseph has been sold into slavery. His brothers have dipped his coat in blood. They bring it back to their father, saying: “Look what we have found. Do you recognize it? Is this your son’s robe or not?” Jacob recognized it and replied, “It is my son’s robe. A wild beast has devoured him. Joseph has been torn to pieces.”
Jacob and Esau are about to meet again after a separation of 22 years. It is a fraught encounter. Once, Esau had sworn to kill Jacob as revenge for what he saw as the theft of his blessing. Will he do so now, or has time healed the wound? Jacob sends messengers to let his brother know he is coming. They return, saying that Esau is coming to meet Jacob with a force of 400 men. We then read: “Then Jacob was greatly afraid and distressed” (Genesis 32:8).
I almost never met the man I married. No, I am not from a very strict chassidishe home where dating is taboo and a brief meeting suffices before the engagement is announced. My husband and I actually dated for a few months, by which time my parents were beginning to grow concerned and the neighbors were having a heyday gossiping about us. But if not for a significant helping of siyata dishmaya, we never would have managed to get together in the first place.
It is painfully difficult to start and end the hectic day seeing my daughter wander, almost lifelessly, from room to room and sibling to sibling with no desire to venture out into the scary world of society. With her bundle of strengths and weaknesses, and despite my countless pep talks, our 27-year-old daughter chooses to spend most of her time in the comfort and safety of our home. That is until recently, when terrible loneliness finally pushed her out the door.
Rebecca, hitherto infertile, became pregnant. Suffering acute pain, she went to inquire of the Lord – “vateilech lidrosh et Hashem” (Bereishit 25:22). The explanation she received was that she was carrying twins who were contending in her womb. They were destined to do so long into the future.
I never thought I would see the day when “Yossie” would smile. He was not an unhappy man, but rather very serious in demeanor. He never said hello, or any words, to his customers other than those absolutely necessary.
As has been noted in a previous column, Reb Elimelech – like the Baal Shem Tov before him – asserted that pessimism and depression cause sin and spiritual apathy. Repentance (yes, even repentance!) that causes depression and sadness distances the Holy Presence.
It was the mid ‘60s and I was living with my mother and brother in public housing on Manhattan’s Lower East Side. We moved there from Brooklyn a decade earlier to be near my mother’s family when my father died suddenly of a stroke.
As I sit at my home computer typing these words, virtual gale-force winds are blowing through my apartment, filling it with fresh – and free – air. This has not always been the case. In fact the electric bill for the past two months was astronomical, due in large part to our high usage of air conditioning virtually around the clock.
Yael was tired of sticking the highchair together with glue or Sellotape. It had lasted through five children, a miracle in itself, but now it seemed to have given up all hope – and decided to self-destruct.
The call to Abraham, with which Parshat Lech Lecha begins, seems to come from nowhere: “Leave your land, your birthplace, and your father’s house, and go to a land that I will show you.”
Is there such a thing as an objective basis of morality? For some time, in secular circles, the idea has seemed absurd. Morality is what we choose it to be. We are free to do what we like so long as we don’t harm others. Moral judgments are not truths but choices. There is no way of getting from “is” to “ought,” from description to prescription, from facts to values, from science to ethics. This was the received wisdom in philosophy for a century after Nietzsche had argued for the abandonment of morality – which he saw as the product of Judaism – in favor of the “will to power.”
Where I now work, there is a small kitchen where workers can have lunch. We take our lunch breaks at different times, and I usually take mine at the same time as an unassuming young man named Benny Green, a 25-year-old who works in the company’s stockroom.
In 1648 and 1649 Bogdan Chmelnitzky and his hordes of Cossack warriors perpetrated an annihilation campaign against the Jews of Poland and the Ukraine....
It is the most famous, majestic and influential opening of any book in literature: “In the beginning, G-d created the heavens and the earth.” What is surpassingly strange is the way Rashi – most beloved of all Jewish commentators – begins his commentary:
Some 30 years ago a certain well-known rabbi in Manhattan came to Israel and brought much of his congregation with him, to a barren ridge where our forefathers and foremothers traveled to and from Jerusalem and Hebron. The rabbi and his followers left the ravages of assimilation and headed to the unknown. The rabbi swiftly gathered in Jews from all over the world and all over Israel to the cozy town of Efrat.