Shabbat Shira; B'Shalach

Exodus 13:17−17:16

The Source Of Spirituality

The glorification of God in the Song at the Sea provides us with several models of attaining spirituality.

By Rabbi Solomon Freilich;provided by the Orthodox Union, the central coordinating agency for North American Orthodox congregations for MyJewishLearning.com

"Spirituality" has become a centerpiece of our contemporary vernacular.

New books intending to help people find more meaning in their lives, to infuse their lives with spirituality, appear regularly. Even medical doctors, psychotherapists, and health care professionals have adopted spirituality as a modality for therapy.

What is Spirituality?

What is the Jewish understanding of this concept, and what are the means to attaining this phenomenal experience?

A brief verse from the Shirah (song) in today’s parashah provides some insight: "This is my God, and I will glorify Him." These words were uttered by the entire Jewish nation at the crossing of the Red Sea, as the people experienced the highest level of spirituality--an unparalleled closeness to God. The manifestation of Godliness was so clear that every Jew, even the humblest, could literally point a finger and say, "This is my God, and I will glorify Him."

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Bo

Exodus 10:1−13:16

Defining Service Of God

As the Israelites transition from being servants of Pharaoh to servants of God, they acknowledge that God will instruct them in how to best serve God.

By Rabbi Rabbi Avraham Fischer Orthodox Union for MyJewishLearning.com

Pharaoh's Conditions

After the plague of darkness immobilizes Egypt, Pharaoh is prepared to discuss releasing the slaves so they can worship God.

However, he dictates conditions:

And Pharaoh called for Moses and he said, "Go, worship Ha; however, your sheep and your cattle will stay; even your children will go with you." And Moses said, "You will even give sacrifices and burnt-offerings into our hands, and we will offer them to Hashem our God. Also, our own livestock will go with us, not a hoof will remain, for from it shall we take (nikach) to worship Hashem our God, and we will not know how (mah) we will serve Hashem until our arrival there."

And God strengthened Pharaoh's heart, and he did not want to let them go. And Pharaoh said to him, "Leave me! Watch yourself, do not continue to see my face, because on the day you see my face you will die!" And Moses said, "You have spoken well; I will not continue to see your face again" (Sh' mot / Exodus 10:24-29).

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Vaera

Exodus 6:2 - 9:35

By Rabbi Avraham Fischer, provided by the Orthodox Union, the central coordinating agency for North American Orthodox congregations for MyJewishLearning.com

Brothers Bringing Redemption

Moses and Aaron play complementary roles in communicating God's message of redemption to both the Children of Israel and to Pharaoh.

Things have gone from bad to worse.  As intense as the slavery had been, now the Children of Israel must produce their quota of bricks without being provided with the straw they need.  Although at first they believed that the redemption was imminent, now they have lost hope.  Moses repeats God’s promises to save them, “but they did not hearken to Moses out of impatience and out of hard bondage” (Exodus 6:9).

The Narrative is Interrupted

And, when God insists that Moses return to speak to Pharaoh, Moses’s reaction is understandably full of frustration:

Behold, the children of Israel [who have a vested interest in listening] have not hearkened to me; how then shall Pharaoh [who has a vested interest in not listening] listen to me, I who am of uncircumcised lips?! (Exodus 6:12).

Nevertheless, God renews the command to appear before Pharaoh (Exodus 6:13).

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Shemot

Exodus 1:1−6:1

By Rabbi Avraham Fischer, provided by the Orthodox Union, the central coordinating agency for North American Orthodox congregations for MyJewishLearning.com

The Bumpy Road To Redemption

The complicated beginnings of the Exodus from Egypt establish the expectation that redemption is often not a smooth process.

After much persuasion, Moses agrees to accept God's mission to go to Pharaoh.
The slavery and sufferings of the Children of Israel have gone too far. The time for God to fulfill His promises to the Patriarchs is at hand. Moses appears before Pharaoh as God's emissary, bearing the message:

"Thus says Hashem, God of Israel: 'Let My people go, and they will celebrate for Me in the desert'" (Shemot 5:1).

And now, the process of deliverance will begin. But, it does not.

Instead, Pharaoh refuses to listen to any message in the name of God. Moses and Aaron's protestations and explanations are of no avail. Pharaoh, sensing the beginnings of a slave uprising that could sweep across all Egypt, intensifies the oppression: no straw, which is essential for producing the bricks for the Egyptian national building project, will be provided, yet the Hebrew slaves will be expected to produce the same quota of bricks.


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Vayechi

Genesis 47:28–50:26

By Rabbi Yaakov Pollak, Orthodox Union for MyJewishLearning.com

What Is Your Blessing?

Jacob blessed his sons, not only according to each of their characters, but also with a unique piece of himself.

How much importance do we attach to blessings that we receive from others? How seriously do we take them? Our Sages established that "everything depends upon the one who gives the blessing and the one who receives it."

What if God Himself gives the blessing?

You Will Be A Blessing?

A deeper significance to the concept of blessings is found in the Almighty's declaration to Abraham, "Veheyei berachah--You will be a blessing." This gave Abraham the Divine authority to bless anyone else he wanted, according to Rashi.

 The Ramban (Nachmanides) explains that Abraham became the model through whom other people blessed each other.

But there is another way to understand "Veheyei berachah." The Torah tells us that Abraham, just before his death, "gave Isaac all that he possessed. And to the children of his concubines, Abraham gave gifts."

But how did he give his many other children gifts, if he bequeathed it all to Isaac?

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Vayigash

Genesis 44:18−47:27

By Rabbi Yitzchok A. Breitowitz.  Provided by the Orthodox Union, the central coordinating agency for North American Orthodox congregations for MyJewishLearning.com

Preparing For Exile

Joseph used his position of rulership to help his brothers develop coping skills for their upcoming exile.

Joseph's interaction with his brothers is one of the most perplexing stories in the Torah, one that has puzzled generations of readers for thousands of years.

Why does Joseph conceal his identity? Why did he wait so long to tell his father that he was in Egypt?

Even if one follows the view of the Abarbanel (15th century Spanish/Portuguese commentator), that, as a slave, Joseph had no means of informing Jacob and, after his ascension to political power, he still could not do so lest he be accused of disloyalty, questions abound.


Explaining His Actions

How do we explain his demand that the brothers bring his younger brother Benjamin down from Israel? Why did he falsely accuse Benjamin of being a thief and sentence him to slavery, when he knew the news would devastate Jacob and perhaps kill him? In Joseph, we are not simply dealing with a victim who finds himself in a position to take revenge.

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Shabbat Hanukkah, Mikeitz

Genesis 41:1−44:17

By Rabbi Avraham Fischer, provided by the Orthodox Union, the central coordinating agency for North American Orthodox congregations. for MyJewishLearning.com

Joseph's transformation from imprisoned Hebrew slave to vizier is sudden and dizzying.

Based on his initiative and his abilities as a dream-interpreter and adviser, he is taken from the dungeon of Pharaoh's prison and placed at Pharaoh's side as second-in-command. Pharaoh says:

"You shall be over my house, and according to your word shall all my people be sustained; only by the throne will I be greater than you" (Genesis 41:40).

During this critical period in Joseph's life, the "master of dreams" (37:19) becomes the center of a world of public action. Pharaoh appoints him as supervisor of the national food collection and distribution project, and endows him with all the trappings of service to the king:

"And Pharaoh removed his ring from his hand and put it on Joseph's hand, and clothed him in garments of fine linen, and put the golden medallion on his neck. And he made him ride in his second chariot and they cried before him, "I command, kneel (avrech)," placing him over the whole land of Egypt (41:42-43).

Joseph is thoroughly successful in discharging his commission, and he rises to the highest position possible under the Pharaoh. But, whereas before, while he was in his father's house and in the prison, as well as later, in the presence of his brothers, we have an insight into Joseph's frame of mind, during this period Joseph is either acting or acted-upon. The Torah shares almost none of his thoughts with us.

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