Search the Community

“Yet now, please forgive their sin. But if not, please blot me out of Your book that You have written.” Exodus 32:32. Tree of Life Version When Moses was on Sinai, he received the mishpatim (ordinances), plus the instructions for the making of the mishkan (tabernacle). Towards the end of the forty-days and forty nights on Sinai, he received the Ten Commandments, written with the finger of G'd (Deuteronomy 9:10) on two stone tablets. Before returning to the camp, the L’RD informed Moses that the people had rebelled: “They quickly turned aside from the path that I commanded for them. They have made a molten calf, worshipped it, and sacrificed to it, and said, ‘This is your god, O Israel, that brought you up out of the land of Egypt'” (Exodus 32:8, TLV). After breaking the tablets, signifying the breaking of the covenant, Moses executes the offenders, and grounds up the golden calf, making the people drink the powder with water (Numbers 5:11-31). The next day, Moses explains, “You have committed a horrendous sin. So now I will go up to Ad’nai—perhaps I can make atonement for your sin” (Exodus 32:30, TLV). Moses appeals to the L’RD, requesting forgiveness on behalf of B’nei Yisrael; otherwise, if the L’RD will not forgive the people, Moses requests that his own name be blotted out of the Book of Life. Chizkuni relates this book to the one wherein the names of the righteous are written on Rosh HaShannah. “Your people—everyone who is found written in the book—will be delivered.” Daniel 12:1, Tree of Life Version Moses offers that his name be removed from the Book of Life, that records the names of the righteous who will live in Olam Haba (the World to Come) forever (Daniel 12:1-2). Within this context, Moses is willing to give up his place in Olam Haba for the sake of the Children of Israel: this concept is called mesiras hanefesh (self-sacrifice). Yet, the L’RD responds to Moses, “Whoever has sinned against Me, I will blot out of My book” (Exodus 32:33, TLV). This indicates that the L’RD’s Attribute of Justice will judge each man according to his works (Revelation 20:12). Despite the rule of justice, the L’RD reveals His Thirteen Attributes of Mercy to Moses: ” Ad’nai, Ad’nai, the compassionate and gracious G’d, slow to anger, and abundant in lovingkindness and truth, showing mercy to a thousand generations, forgiving iniquity and transgression and sin” (Exodus 34:6-7, TLV). The L’RD informs Moses through this revelation that He is inclined to show mercy towards the penitent, subsequently, granting forgiveness of sins. Through the L’RD’s revelation to Moses, we know that we can do teshuvah (repentance), to restore our relationship to Him. Moreover, His chesed (mercy, sometimes translated as “grace”) and emes (truth) have been further revealed through the Messiah (John 1:17). Additionally, through Yeshua’s mesiras nefesh (self sacrifice) we have hope, because he bore our iniquities (Isaiah 53:11). “I have not concealed Thy mercy and Thy truth from the great congregation” (Psalm 40:11, JPS).

“And thou shalt command the Bnei Yisroel, that they bring thee pure pressed [not pounded, that the oil would be pure] shemen zayit (olive oil) for the ohr, to kindle the Ner Tamid (Perpetual Lamp).” Exodus 27:20, Orthodox Jewish Bible Following the detailed instructions given to Moshe on Sinai, concerning how to build the mishkan, and its accoutrements, parashas Tetzaveh begins with a commandment, concerning the lighting of the menorah, specifically, what type of olive oil to use, and for what period of time the lamp is to be lit. This is the origin of the ner tamid (eternal light) that is symbolic of the original ohr (light) of creation, even before the sun was created. The name of the parashas, tetzaveh means “to command.” In like manner that G-d said, “Let there be light,” at the beginning of Creation, He now commands Moshe, in regard to the details of the menorah that represents the original light of creation, that was later hidden after the sin of Adam. It is said that this light is reserved for the righteous in Olam Haba (the World to Come). “In Thy light do we see light” (Psalm 36:10, JPS). “Ani Hu HaOhr HaOlam Hazeh [I am the light of the world]. The one following me will never walk in choshech [darkness], but will have the Ohr HaChayyim [Light of Life].” Yochanan 8:12, Orthodox Jewish Bible Through the light that the L’RD provides in our lives, we may see clearly enough to follow the derech (path) that leads towards Him. The light of His wisdom, represented by the menorah, will guide us throughout our days, granting us the ability to discern between the light and darkness in our lives. “Every way of a man is right in his own eyes” (Proverbs 21:2, JPS). Yet, “Thou dost light my lamp; the L-RD my G-d doth lighten my darkness” (Psalm 18:29, JPS). May the L’RD grant us the illumination that leads towards righteousness, despite the darkness that surrounds us. In order to provide a steadfast way, the L’RD sent His light into the world: “Arise, shine, for thy light is come, and the glory of the L’RD is risen upon thee. For, behold, darkness shall cover the earth, and gross darkness the peoples; but upon thee the L’RD will arise, and His glory shall be seen upon thee” (Isaiah 60:1-2, JPS). May the light of Yeshua (literally, salvation) shine in our hearts, vanquishing the darkness that surrounds our understanding, obscures our vision, and causes us to stumble. For, “the L’RD shall be unto thee an everlasting light, and thy G’d thy glory” (Isaiah 60:19, JPS) .

“And let them make Me a Mikdash [Sanctuary]; that I may dwell among them. According to all that I show thee, after the tavnit HaMishkan [pattern of the Tabernacle].” – Exodus 25: 8-9, Orthodox Jewish Bible The Hebrew word, mishkan (tabernacle), literally means “dwelling place.” The Mishkan, or tabernacle was a structure that served as a Mikdash (sanctuary). Within the Mikdash, or sanctuary, the Ark of the Covenant rested within the inner part of the sanctuary, the Kadosh Kadoshim (Holy of Holies). It was here that the L’RD’s Presence, the Shechinah rested, between the two golden cherubim (angels) on the kapporet (cover) of the Ark. After the Revelation at Mount Sinai, the L’RDs Presence dwelt within the Sanctuary. The Mishkan (Tabernacle) was symbolic of Mt. Sinai, where the L’RD appeared to B’nei Yisrael. In later years, the Mishkan was replaced by the Temple (Beis HaMikdash). According to Sforno, the original intent at Mount Sinai was for G-d’s Presence –the Shechinah – to dwell within us. The level of prophecy achieved at Sinai, connoted the worthiness of each and every member of B’nei Yisrael to have the Shechinah (Divine Presence) to rest upon themselves. This is reflected in the rendering of the verse, as “I will dwell within them” (Exodus 25:8). However, the sin of the golden calf prevented that intent from being fulfilled at that time. “Your iniquities have made a separation between you and your G’d. Your sins have hidden His face from you” (Isaiah 59:2, TLV). “You are a Heikhal H’Shem [Temple of G’d] and the Ruach Hakodesh [Holy Spirit] of H’Shem dwells in you.” – 1 Kehillah in Corinth 3:16, Orthodox Jewish Bible Although the purpose of the building of the Mishkan (portable tabernacle in the desert) was to provide a sanctuary (mikdash) for the L’RD to dwell amongst the B’nei Israel, commentary explains that “the verse does not say, ‘and I will dwell within it,’ but ‘and I will dwell within them’ – within each and every one of them” (Shelah). The ultimate purpose of the mikdash (sanctuary) is to serve as a place of residence, so to speak, for the Shechinah (G’d’s Divine Presence). Yet, within the clay vessels that He created, our very selves, He may also dwell. “Know that AD’NAI, He is G’d. It is He who has made us, and we our His. We are His people, the sheep of His pasture” (Tehillim 100:3, TLV). The sin of the golden calf, amounted to such a monumental aveirah (transgression), that chazal teaches, the punishment was designated only to be meted out over the following generations. The restoration of our relationship with G’d is predicated upon our willingness to do teshuvah (repentance). “Return to AD’NAI your G’d and listen to His voice according to all that I am commanding you today – you and your children – with all your heart and with all your soul” (Deuteronomy 30:2, TLV). “A Redeemer will come to Zion, and to those in Jacob who turn from transgression” (Isaiah 59: 20, TLV). Yeshua proclaimed, “‘Now is the fullness of time,’ He said, ‘and the kingdom of G’d is near. Turn away from your sins, and believe in the Good News'” (Mark 1:15, TLV).

The parashas opens with the words v’eilah mishpatim – and these are the judgments. The use of the word, “and” implies that there is a connection to the previous parashas, wherein the Torah relates the speaking of the Ten Commandments, as G’d’s voice bellowed out to the people. They heard the first two commandments; then, they requested that G'd only speak to Moses, and that he relay the message of G’d to them. Initially, the thunder and lightning on the mountain brought fear to the Children of Israel. They were in awe of G’d, and His spectacular appearance at Mt. Sinai, as is written, “And the L’RD came down upon mount Sinai” (Exodus 19:20, JPS). Elsewhere, it is written, “From the heavens He made you hear His voice to instruct you, and on earth He caused you to see His great fire – you heard His words from the midst of the fire” (Deuteronomy 4:36, TLV). Did the L'RD speak from the heavens, or did He speak from Sinai? According to Rashi, there is a third verse that offers a resolution to this dilemma: “He bowed the heavens also, and came down” (Psalm 18:10, JPS). This explains how the L’RD could speak from Heaven, after descending upon Mt. Sinai. Yet, what can we learn from this explanation of the awesome experience at Sinai? One way to view the Revelation at Mount Sinai is that the L’RD, whose wisdom is much greater than ours, descended to our level of understanding, so that we could receive the commandments. This connotes an effort on the part of the L’RD, to bring clarity to our comprehension of His words, in a way that we can encounter Him. The first commandment given in Mishpatim, concerns the limited amount of time that a Jewish indentured servant can serve his master; six years, and in the seventh year he goes free. There are many other ordinances that follow, forming a sort of textbook of civil laws. Why the juxtaposition of the awe inspiring Revelation at Mt. Sinai with the relatively dry recapitulation of tedious ordinances concerning civil life? The Torah may be viewed as teaching us an important lesson. Serving G’d is not only about the heightened awareness of a spiritual experience in our lives; our walk with the L'RD also involves living our everyday lives, in a manner that is in accordance with “every word spoken from the mouth of G’d” (Deuteronomy 8:3). “Though he was in the form of G’d, [he] did not count equality with G’d a thing to be grasped, but emptied himself, by taking the form of a servant, being born in the likeness of men.” Philippians 2:7, ESV In like manner that the L’RD descended upon Sinai to give the commandments, His son, was manifest on earth. He spoke the words of his Father in Heaven; he delivered G’d’s words to the Children of Israel. Upon completing his mission on earth, he returned to the Father. Before doing so, he ratified the New Covenant: “And when He had taken matzah and offered the bracha, He broke it and gave it to them, saying, “This is My body, given for you. Do this in memory of Me.” In the same way, He took the cup after the meal, saying, ‘This cup is the new covenant in My blood, which is poured out for you'” (Lukas 22:19-20, TLV). Both elements, the offering and the blood as seen here, also hearken back to the ratification of the first covenant made by G’d’s servant, Moses. Moses placed the dahm (blood) of the offerings upon the mizbeach (altar). Moses “took the book of the covenant, and read in the hearing of the people; and they said: ‘All that the L’RD hath spoken will we do, and obey'” (Exodus 24:7). He sprinkled the blood on the people; he said, “Behold the blood of the covenant, which the L’RD hath made with you'” (Exodus 24:8). The New Covenant was prophesied beforehand: “Behold, the days come, saith the L’RD, that I will make a new covenant with the house of Israel, and with the house of Judah; not according to the covenant that I made with their fathers in the day that I took them by the hand to bring them out of the land of Egypt; forasmuch as they broke My covenant, although I was a lord over them, saith the L'RD” (Jeremiah 31:31-2, JPS).

“All the people witnessed the thundering, and the lightning, and the sound of the shofar, and the mountain smoking. When the people saw it, they trembled and stood far off.” Exodus 20:18, Tree of Life Version At Sinai, B’nei Yisrael “trembled,” and said to Moshe, “‘Speak to us, and we will listen, but do not let G’d speak to us, or we will die'” (Exodus 20:16, TLV). Moshe reassured them, “‘Do not be afraid, for G’d has come to test you, so that His fear may be in you, so that you do not sin'” (Exodus 20:17, TLV). Therefore, as Moshe explained, their demonstration of yiras H’Shem (fear of the L’RD), in regard to the proper awe, respect, and reverence that should be given to G’d, was essential as a preventive measure against sin. Additionally, B’nei Yisrael requested that Moshe be the intermediary between G’d and themselves, inasmuch that they would prefer that he relate the words of G’d to them, lest they themselves hear G’d’s voice and die (Exodus 20:19, TLV). Another account, given later in the Torah, addresses their request, in reference to a future intermediary: “AD’NAI your G’d will raise up for you a prophet like me from your midst – from your brothers. To him you must listen. This is just what you asked of AD’NAI your G’d in Horeb on the day of the assembly when saying, ‘I can not continue to hear the voice of AD’NAI my G’d or see this great fire any more, or I will die’” (Deuteronomy 18:15-16, TLV). “G’d thunders wondrously with His voice; He does great things beyond our comprehension.” Job 37:5, Tree of Life Version The Revelation at Sinai consisted of the revealing of G’d’s presence to B’nei Yisrael, in a manner that inspired awe in them, to the degree that they stood afar off, while Moshe entered the cloud that surrounded the L’RD’s Presence. In the midst of the darkness, the L’RD spoke with Moshe. “'I am about to come to you in a thick cloud'” (Exodus 19:9, TLV). This description parallels a more private audience, on a mountain outside of Yerushalayim, two thousand years ago. For, the one mentioned as the prophet, like unto Moshe, who would be raised up amongst his brethren, also spoke to G’d on a mountain. He brought two of his talmidav (students), who entered the cloud with him: “A cloud came and overshadowed them; and they were afraid as they entered the cloud. Then a voice came out of the cloud, saying, 'This is My Son, the One I have chosen'" (Luke 9:34-35, Tree of Life Version). In like manner that Moshe was chosen to lead B’nei Yisrael out of Egypt, effectively enacting their redemption from slavery to freedom; so, too, was Yeshua chosen, as the One who leads us out of bondage to sin, into a new life, “Having been set free from [slave master] chet (sin), you became eved (servants) of the Tsidkat H’Shem (the righteousness of G-d)” (Kehillah in Rome 6:18, Orthodox Jewish Bible).

“Then the angel of G’d, who went before the camp of Israel, moved and went behind them. Also the pillar of cloud removed from in front, and stood behind them.” – Exodus 14:19, Tree of Life Version The L’RD’s Presence – the Shechinah – protected the newly freed Hebrew people, by manifesting as a pillar of cloud that stood between the Israelite camp and the Egyptian army. This cloud prevented Pharaoh’s army from advancing any further towards B’nei Yisrael (the Children of Israel), thus granting them refuge as they prepared to move forward when the splitting of the sea occurred (yam suf). The Israelite camp was lit by the pillar of fire, otherwise known as the Angel of the L'rd, while the Egyptian camp was in total darkness, since any light from the pillar of fire was blocked by the cloud. "And Moses stretched out his hand over the sea; and the L'RD caused the sea to go back by a strong east wind all the night, and made the sea dry land, and the waters were divided” (Exodus 14:21). "And the children of Israel went into the midst of the sea upon the dry ground; and the waters were a wall unto them on their right hand, and on their left" (14:22). G'd was a mighty fortress to them, on their left and on their right, irrespective of the apparent danger. “For I do not want you to be ignorant, brothers and sisters, that our fathers were all under the cloud and all passed through the sea. They all were immersed into Moses in the cloud and in the sea.” – 1 Corinthians 10:1-2, Tree of Life version of the Bible “Immersion into Moshe means being united with him, accepting his vision, goals and leadership” (David Stearn, Jewish New Testament Commentary). Following Moses into the sea, marked the entrance of B’nei Yisrael into their new life, freed of slavery; yet, now bound to the L’RD’s design for them, as conveyed to them through Moshe, who served as the L’RD’s spokesperson. After crossing through the Sea of Reeds, to the other side in safety, the Torah states, “they believed in AD’NAI, and in His servant Moses” (Exodus 14:31, TLV). This parallels belief in Yeshua, who said, “You have emunah (faith) in the L’RD. Also in me have emunah (faith)” (Yochanan 14:1, OJB). On a symbolic level, being immersed “in the cloud and in the sea,” represents being cleansed of their past as slaves to Pharaoh in Egypt, while gaining entrance into a new life of serving the L’RD. Regarding immersion in water, Jewish proselytes completed their conversion by way of immersion in water; this signified their entrance into their newfound faith and religion. To begin anew is akin to being born anew. “A convert who just converted is like that of a child just born” (Yevamot 62a, sefaria.org). A parallel can be drawn to the new life given to someone who is espoused to the truths proclaimed by scripture, concerning the nature, identity, and role of Messiah. Such was the stark conversion of the one who asked, while reading the words of Isaiah 53, “Please tell me, who is the prophet talking about?” (Acts 8:34, TLV). And, Nicodemus, a member of the Sanhedrin, who believed in the Messiah, inquired about being born anew. Yeshua said, “Omein, omein, I say to you, unless someone is born anew, he is not able to see the Malchut H’Shem (the Kingdom of G’d)” (Yochanan 3:3, OJB).

“Tell all the congregation of Israel that on the tenth day of this month, each man shall is to take a lamb for his family one lamb for the household.” - Exodus 12:3, Tree of Life Version The lamb, specifically taken on the tenth of the month of Nissan, was taken for the purpose of being slaughtered, its blood to be placed upon the lintel (above the door) and (side) doorposts of the homes of the Hebrews in Mitzraim (Egypt). According to Chizkuni, this would demonstrate their emunah (faith) in G’d, because lambs were considered sacred to the Egyptians; therefore, instead of worshipping an Egyptian deity, B’nei Yisrael slaughtered the lambs as offerings to G’d, risking retribution from the Egyptian people. Furthermore, the lambs were kept for four days, until the 14th of Nissan, when each family household slaughtered a lamb, for the sake of demonstrating their personal faith in the L’RD. Then, they followed the second part of the commandment given to them: “they shall take of the blood, and put it on the two side-posts and on the lintel, upon the houses wherein they shall eat it” (Exodus 12:7, JPS). The blood that was placed upon the lintel and doorposts of their homes served as a sign of faith for all of B’nei Yisrael, since they understood this would protect them from the destroyer: “The blood shall be to you for a token upon the houses where ye are; and when I see the blood, I will pass over you, and there shall no plague be upon you to destroy you, when I smite the land of Egypt” (Exodus 12:13, JPS). “And the blood of the paschal oblation, (like) the matter of circumcision, shall be a bail [ransom] for you, to become a sign upon the houses where you dwell; and I will look upon the worth of the blood, and will spare you; and the angel of death, to whom is given the power to destroy, shall have no dominion over you.” - Exodus 12:13, Targum Yonaton, sefaria.org The phrase, “worth of the blood,” reminds of the atoning role of the blood (Leviticus 17:11). In the Targum, the blood of the Pesach offering is referred to as a ransom; i.e., the blood of the lamb is what redeemed the souls of the Jewish people. This points towards the One who was led “as a lamb to the slaughter” (Isaiah 52: 7, JPS 1917 Tanach). And, of whom it is written, “Thou shalt make his nefesh [soul] an asham offering for sin” (Isaiah 53:10, Orthodox Jewish Bible). Through him, our souls are redeemed from sin, and eternal condemnation (Colossians 1:13). For he is the unblemished lamb, brought as an offering, as an atonement for our transgressions. He rode into Jerusalem on a donkey, two thousand years ago, as is written, “Rejoice greatly, O daughter of Zion, shout, O daughter of Jerusalem; behold, thy king cometh unto thee, he is triumphant, and victorious, lowly, and riding upon [a donkey]” (Zechariah 9:9 JPS 1917 Tanach). Like the Pesach lamb, he was questioned by the Sages for four days, from the tenth of Nissan until the fourteenth of Nissan. He was tested, in like manner that the Pesach lamb was inspected for four days for blemishes; he was inspected for blemishes in his doctrine, and found to be unblemished.

“Moses spoke this way to Bnei-Yisrael, but they did not listen to him because of their broken spirit and cruel bondage.” Exodus 6:9, Tree of Life Version At first, the Children of Israel believed, when they heard from Moses through the elders that G’d had visited His people. I.e., through His appearance to Moses at the burning bush. And, they heard of His subsequent intent to redeem the people through Moses. Yet, when Moses and Aaron went to Pharaoh, he did not listen to their plea to permit the Children of Israel to take a three day journey into the desert to bring offerings to the L’RD. Rather, Pharaoh increased the work load of the Hebrew slaves, and ordered that they should find their own straw to make bricks. Therefore, the Hebrew taskmasters were none to happy about the situation; and, they complained to Moses and Aaron. In turn, Moses “complained” to the L’RD, being discouraged from the start at the recalcitrance of Pharaoh, and the bleak turn of events, whereby, instead of gaining their freedom, the Children of Israel were now even more oppressed. And, later, when Moses spoke a second time to the people, they didn’t listen to him, because of kotzer ruach (crushed spirit) and hard work. Yet, the redemption was at hand, despite their lack of conviction. Moses returned to Pharaoh to admonish him, inasmuch that if he didn’t free the Children of Israel, their would be an ensuing plague, and so on. We are familiar with the narrative that follows. “We were under great pressure – so far beyond our strength that we despaired even of living.” 2 Corinthians 1:8, Tree of Life Version Moshe Chayim Luzatto explains in Mesillas Yesharim (Path of the Just) that Pharaoh increased the workload of B’nei Yisrael in order that they would not have any time to foment, nor even contemplate rebellion. Indeed, their hearts were heavy, when Moses returned to them with renewed vigor, explained to them that truly their Redemption was at hand; yet, they could not receive the message. Chaim Luzatto further explains, by way of analogy, that the yetzer harah (evil inclination) keeps us so preoccupied with the busyness of our lives, that we do not even have time to contemplate the quality of the state of our soul. In other words, we have very little time to examine the condition of our soul. A great effort must be made to shake off the dust, so to speak, and set aside time for introspection. An examination of the conscience must be made, when we have the quietude in our lives to do so (Ch. 2, Mesillas Yesharim). This should be a daily reckoning of our aveiros (sins), as well as our faults and mistakes. Additionally, let us not forget, that “our citizenship is in heaven, and from there we eagerly wait for the Savior, the L’rd Yeshua the Messiah” (Philippians 3:20, TLV). For if we get too caught up in his world, we will lose sight of Shomayim (Heaven). Therefore, the lure of the state of busyness, being preoccupied with the nonessential, must be resisted; this would include, dwelling on current events, without the proper framework to view those events. G’d’s perspective, according to His written word, should guide our hearts and minds; and, all will become clear in due time.

“And the angel of the L'RD appeared unto him in a flame of fire out of the midst of a bush; and he looked, and, behold, the bush burned with fire, and the bush was not consumed.” – Exodus 3:2, JPS 1917 Tanach Moshe was born at a time when the descendants of Jacob were enslaved in Egypt. The new king had imposed harsh measures on them, because he felt threatened by their vast population (see Exodus 1:7-14). Yet, the remedy for the enslavement of B’nei Yisrael had already been hinted at by Joseph, generations prior to their hardships, when he told his brothers, before he passed away, “pekod yifkod Elokim, G'd will surely visit you” (Genesis 50:25). This phrase points towards a redeemer, who would serve as the L'RD’s servant, sent to redeem the people from their bondage of cruelty under the Egyptians. The Torah gives an account of the birth of this redeemer, who is described as being “a goodly child” (Ex. 2:2). His mother hid him for three months, because of the decree that Pharaoh had made against all male infants. Yet, he escaped the decree by being placed in a small ark sealed with pitch, set in the Nile River. Moreover, because of the compassion of Pharaoh’s daughter, he was drawn out of the water, nursed by his own mother, and then taken by Pharaoh’s daughter as a son. Subsequently, he was brought up in the household of Pharaoh; having been nursed by his own mother, he knew of his own Hebrew heritage. “By Emunah, Moshe Rabbeinu, when he had grown, refused to be called the son of Pharaoh’s daughter; choosing rather to endure redifah (persecution) with the Am H’Shem [the people of the L'RD] than to enjoy the ephemeral ta’anugot (pleasures) of averos [sins] for a season.” – Yehudim in Moshiach 11:24-26, OJB Moses commiserated with his brethren; he left the confines of Pharaoh’s palace, in order to see firsthand the hardships that his brethren endured. Because his early years were enriched by the values of his people, being inculcated in him by his birth mother, a Hebrew who nursed him from birth, he grew up with an awareness of his heritage, as well as an understanding of the G'd, who his ancestors, Abraham, Isaac and Jacob worshipped. Although he was educated as well in the teachings of the Egyptians, he did not capitulate to their influence; when he joined his people in their sufferings, he left behind the luxuries of Egypt, in favor of the G'd of Israel, replete with all the recompense of reward for serving the L'RD. Worldly pleasures are transitory; yet, the riches of Shomayim (Heaven) await those who follow the narrow path on the way to chayei olam (eternal life). After forty years as a shepherd, he encountered G'd, who appeared to him in a lowly thornbush that was aflame, yet, not consumed. Rashi comments that this signifies how G-d condescended, so to speak, to be with B’nei Yisrael in the midst of their tsoros (troubles). “I will be with him in trouble” (Psalm 91:15). The L'RD is also with us, in the midst of our own trials. Today, more than ever, when our expectations for the Final Redemption, garner our attention to be placed on Olam Haba (the World to Come), may our trust in the promises of the Messiah, outweigh any misplaced trust that we may have in what the world has to offer.

Joseph, who revealed himself to his brothers, sent them back to the land of Canaan, with provisions and wagons, so that they could return to Egypt with his father Jacob – the entire family – in order to dwell in the land of Goshen. On the way down to Egypt, Jacob stopped in Beer-Sheva, where he “offered zevachim [offerings] unto Elolokei Aviv Yitzchak [the G’d of his father Isaac]” (Genesis 46:1, OJB). Previously in the Torah, the G’d of Isaac is described as “the Pachad [Dread; i.e., fear] of Isaac, alluding to the Akeidah (Binding) of Isaac, whereof he was brought up as an offering on Mt. Moriah. Jacob, who was greatly concerned that his family’s journey to Egypt would portend this exile, sought the word of the L’RD, on the way there at Beer Sheba, the same place where Abraham and Isaac brought offerings. According to Ramban and R’Bachya, Jacob understood that the impending exile could be seen as a judgement; therefore, he used the L’RD’s name Pachad Yitzchak, the name that implies awe and justice. He appealed to Him, that the harshness of the impending exile would be diminished in the merit of Isaac, who served him unflinchingly, when he willingly acceded to being the intended offering. So, Jacob and his family, seventy people in total were headed to Egypt, where they would be preserved during the famine, and isolated enough in the land of Goshen – outside Egypt proper – so that the values of the three Patriarchs would also be preserved and instilled in the future generations. This preservation was a godsend, the culmination of twenty two years of nisyanos (trials) for Joseph, and his entire family. Yet, as mentioned by the Chafetz Chaim, all of the challenges that were faced, during those years were a necessary component in order to fulfill G’d’s master plan, in regard to His people. So too, the Chafetz Chaim explains that at the end of six thousand years of history, at the beginning of the Messianic Age, in like manner that Joseph revealed himself to his brothers, the veil will also be lifted from our eyes. And, we will be able to perceive the significant meanings of historicity. Additionally, we will be able to perceive the overall importance of various events in our own lives; consequently, we will understand where the L’RD’s guidance was enacted for the overall good, regardless of the challenges that occurred. “For now we see in a mirror dimly, but then face to face. Now I know in part but then I will know fully, even as I have been fully known.” 1 Corinthians 13:12, Tree of Life Version

“He sent a man before them; Joseph was sold for a servant; his feet they hurt with fetters, his person was laid in iron; until the time that his word came to pass, the word of the L’RD tested him.” Psalm 105:15-17, JPS Joseph was humbled, acknowledging that G’d put him through certain nisyanos (trials) for a greater purpose. He explained to his brothers, “And G’d sent me before you to give you a remnant on the earth, and to save you alive for a great deliverance” (Genesis 45:7). “It was not you that sent me hither, but G’d” (Genesis 45:8). Therefore, he forgave his brothers for selling him as a slave, and realized that his own descent into Egypt was necessary so that as a ruler of Egypt he would be in the position to provide for his family, during the seven year famine. Joseph, through all of his trials and tribulations was refined in “the refiner’s fire,” in order to learn true humility and compassion for others, thereby permitting him to be a genuine ruler, who serves the best interests of the populace. He went from a shepherd of sheep to a shepherd of his brothers, inasmuch that he was able to provide for them and his entire family during the famine. When they arrived in Egypt, his family was given the best of the land to settle – the land of Goshen. The narrative of Joseph, who becomes a shepherd of his family, parallels the narrative of the Holy One, who shepherds his flock, K’lal Yisrael (All of Israel). We are shepherded by the One, who like Joseph, was separated from his Jewish brethren. “I am not sent but to the lost sheep of the house of Israel” (Matthew 15:24, KJV). “Go rather to the lost sheep of the house Israel” (Matthew 10:6, KJV). Therefore, not only in olam hazeh (this world), does the shepherd tend his sheep, so that we are provided with our daily bread; rather, also, we will be provided for in olam haba (the world to come): Before ascending into Shomayim, “In the Beis Avi [Father’s House] there are many me’onot (dwelling places, permanent residences, homes); if it were not so, would I have told you that I go to prepare a makom (place) for you? And if I go and prepare a makom [place] for you, I am coming again and will receive you to myself, that where I am, there you may be also” (Yochanan 14:2-3, Orthodox Jewish Bible). The land of Goshen, given to the family of Jacob, is symbolic of the inheritance that G’d’s people will receive in the Kingdom. Ultimately, the consummate vision of K’lal Yisrael (All of Israel) is focused upon this greater inheritance that we are given by the L'RD. Although many of us would like or have already made aliyah to Israel, the greater ascent is into Malchus HaElokim (the Kingdom of G’d). Let us cast our eyes on the things Above, so that we know where we will be received –into a place prepared for us by the One who ascended before us. Like Joseph who went down to Egypt ahead of his family, in order to prepare a place for them in the land of Goshen, Moshiach (Messiah) went ahead of us to prepare a place for us in Olam Haba (the World to Come).

“Pharaoh said unto his servants, Can we find such a one like this, a man in whom the spirit of G’d is? Genesis 41:38 Joseph’s ascendancy to viceroy of Egypt – second in command – was preceded by his lowly state, after being rejected by his brothers. For when they heard of his dreams, portending that he would rule over them, they became jealous. They conspired against him, threw him into a pit, and sold him to the Ishmaelites, who were passing through Dothan. Joseph descended into Egypt in this manner, where he became the Hebrew servant of Potiphar. He was put in charge of Potiphar’s household, because of his excellent organizational skills. However, Potiphar’s wife seduced him; and, when Joseph refused her advances, he was wrongfully accused by her. She accused Joseph of making advances on her; yet, he remained pious, and fled from her (Genesis 39:12). As a result of being wrongfully accused, Joseph was sentenced to a term in prison. Yet, because G’d is Sovereign, another way to perceive Joseph’s circumstances is through the lens of hashgachah peratis (divine guidance), exemplified in the following passage: “He sent a man before them; Joseph was sold for a servant; his feet they hurt with fetters, his person was laid in iron; until the time that his word came to pass, the word of the L’RD tested him” (Psalm 105:17-19). Joseph was tried by the L’RD, in order to test his mettle, so to speak. The Hebrew word zaraf, translated above as “tested,” can mean ”refined”, as in the verse, “as silver tried in a crucible on the earth, refined seven times” (Psalm 12:7). A crucible – furnace – is where the dross is removed from the silver, so that what is left is pure. Joseph was refined by the trials and tribulations that he endured. He met the challenges of being a servant, under the direction of Potiphar, and as a prisoner in jail, both with resolve and optimism – he succeeded in being a great benefit to others. “And the L’RD was with Joseph, and he was a prosperous man; and he was in the house of his master the Egyptian. And his master saw that the L’RD was with him, and that the L’RD made all that he did to prosper in his hand. And Joseph found favour in his sight, and he ministered unto him. And he appointed him overseer over his house, and all that he had put into his hand” (Genesis 39:2-4). “And, the L’RD was with Joseph, and showed kindness unto him, and gave him favour in the sight of the keeper of the prison. And the keeper of the prison committed to Joseph’s hand all the prisoners that were in the prison; and whatsoever they did there, he was the doer of it. The keeper of the prison looked not to anything that was under his hand, because the L’RD was with him; and that which he did, the L’RD made it to prosper” (Genesis 39:21-23). In prison, G’d arranged circumstances that would give way to his eventual release. Two of Pharaoh’s courtiers were placed into prison because of an offense against Pharaoh. At some point, they each dreamed a dream that Joseph was able to interpret. Before the wine cup bearer, was returned to his position in Pharaoh’s court, Joseph asked him to mention his plight to Pharaoh, explaining that he was wrongfully accused. Although the winecup bearer neglected to do so, another circumstance occurred whereof the winecup bearer recalled Joseph. Pharaoh had dreamt two dreams, that would prove to be instrumental, in regard to the intervention of G’d for the sake of Joseph, his family, and all of Egypt, as well as the surrounding peoples of the known earth at that time. None of Pharaoh’s courtiers could interpret his dreams; so, the winecup bearer, spoke up concerning Joseph and his ability to interpret dreams. Joseph was rushed out of prison into Pharaoh’s court. Pharaoh was so impressed with his interpretation of the dream, as well as his recommendation for preserving food during the famine that would ensue (as the dream had portended) that Pharaoh placed Joseph in charge of Egypt. Pharaoh asks, “Can we find such a one as this, a man whom the spirit of G’d is? There is none so discreet and wise as thou. Thou shalt be over my house, and according unto thy word shall all my people be ruled” (Genesis 41:38-40). Joseph’s ascendancy only occurred after many trials in his life. He suffered much throughout his life, until the L’RD’s word was fulfilled. Joseph’s journey from suffering to leadership points toward the dual role of the Messiah, who fulfilled the role of Moshiach ben Yosef, aka “the suffering servant” (see Isaiah 53), and will return to fulfill the role of Moshiach ben David, “the victorious king,” when he reigns from Jerusalem. “Thou hast made him to have dominion over the works of Thy hands; Thou hast put all things under his feet” (Psalm 8:7). (all scripture JPS, unless otherwise noted).

“These are the genealogies of Jacob. When Josef was 17 years old (he was a youth), he was shepherding the flocks with his brothers.” Genesis 37:2, Treee of Life Version Beginning here in parashas Vayeishev (and he [Jacob] settled), the Torah calls attention to Jacob’s first born son from Rachel, Yoseph, for whom Jacob (Israel) loved more than his other sons (Genesis 37:3). After Jacob’s exile from the land of Canaan, having spent twenty years working for his Uncle Labaan, and his confrontation with his brother Esau on his way back to Canaan, Jacob is now settled. It is as if to say that the narrative of the three Patriarchs, Abraham, Isaac, and Jacob transitions to a major event with the spotlight being placed on Yosef. He is described as “a shepherd with his brothers to the flock” (Bereishis 37:2, OJB). From these humble origins, he will ascend to become a leader in Egypt; only Pharaoh will be greater than him. Joseph’s dreams serve as a portent to his future rise to power for the sake of his brethren and father, according to L’RD’s purpose (Genesis 37:7,9). Indeed, all of Egypt, and the surrounding peoples of the world at that time benefited from his calculations to preserve hordes of food during the seven year famine. Primarily, he was able to bestow upon his family the choice land of Goshen, because of his position of royalty in Egypt. His dreams of grandeur were fulfilled when his brothers bowed down in front of him. Specifically, the narrative recounts that Joseph’s brothers were jealous of him, because the beautiful coat of many colors, given to him by Jacob, served as a designation of his father’s intent to place the responsibilities of the first born upon him. Since, the firstborn son of Leah, Reuben lost his birthright, Jacob”s firstborn of his wife, Rachel was chosen by him to receive the birthright instead. At seventeen years of age, he was given the responsibility by his father, Yaakov to check up on his brothers who were herding the sheep. When they saw him approaching, they conspired against him. He was thrown into a pit; and, he was sold to traders passing by on their way to Egypt. His own brothers betrayed him; and, they spared his life yet, they ransomed him to non-Israelites, who were only concerned with his value as a slave. Little beknownest to Joseph’s brothers, this was the beginning of the L’RD’s plan, “to deliver their souls from death, and to keep them alive in famine” (Psalm 33:19, TLV). “This I recall to my heart – therefore I have hope: Because of the mercies of AD’NAI we will not be consumed, for His compassions never fail. They are new every morning. Great is Your faithfulness.” – Lamentations 3:21-23, Tree of Life Version Great is the L’RD’’s faithfulness towards us; we are blessed every morning with His mercies. We should feel compelled to understand with our own eyes, what the Sages have said: that it is forbidden to despair. Joseph never despaired, despite the most trying of circumstances; because of his emunah (faith) in the L’RD, he succeeded in every challenging situation that he was placed. As Potiphar’s servant, he was put in charge of the entire household, because of his organizational skills, and L’RD’s benevolence. Even Potiphar’s household was blessed in abundance by the L’RD because of Joseph. Although Potiphar’s wife accused him of indecency, Joseph – wrongly accused – and sent to prison, thrived while there. The warden of the jail put Joseph in charge of everything; he was successful in all of his duties at the prison. In prison, Joseph interpreted the dreams of two of Pharaoh’s courtiers. He interpreted correctly; the baker was executed for his negligence, while the cup bearer was restored to his position. Joseph asked the cupbearer to speak to Pharaoh on his behalf. “Yet the chief of the cupbearers did not remember Joseph – indeed, he forgot him”(Genesis 40:23, TLV). He was left in jail; yet, the L’RD’s faithfulness towards Joseph was still at work; two years later, Joseph would be called to Pharaoh’s court. After correctly interpreting Pharaoh’s dreams, Joseph ascended to second in command of Egypt. The events of Joseph’s life parallel those in the life of Yeshua: “They hated me without a cause” (John 15:25). “He came to his own, but his own did not receive him” (John 1:11, TLV). “We do not want this man to rule over us” (Luke 19:14, CJB). Regarding Yeshua, the Roman soldiers “stripped the robe off Him,” in like manner that Joseph’s brothers had “stripped Joseph of his tunic” (Genesis 37:23), before throwing him into a pit. Then, “they sold Joseph to the Ishmaelites for 20 pieces of silver” (Genesis 37:28, TLV). Yeshua, also was sold out by Judas, “And they weighed out thirty shekels of silver for him” (Matthew 26:15, TLV). Yosef was wrongly accused by Potiphar (Genesis 39:20; 40:15). Regarding Yeshua, he was also falsely accused (Matthew 26:59-60). Yosef’s eventual freedom from prison brought him into Pharaoh’s court, where he ascended to rule over the land (Genesis 41:41). Yeshua ascended into Shomayim, and will return to reign as Messiah in Jerusalem.

“So Jacob remained all by himself. Then a man wrestled with him until the break of dawn.” Genesis 32:25, Tree of Life Version On the literal level, Jacob wrestled with an ish (man) on the night before his encounter with Israel. However, the word may also imply “angel,” as may be understood from various other usages, as well as the specific context used here. For example, the three angels who visited Abraham are described as enosh, a derivative of ish, meaning “men” (Genesis 18:2) Also, the “man of G’d,” who appeared to the parents of Shimson (Samson) is also described as a malach (angel) (Judges 13:3, 6, and 13). In the context of Jacob’s wrestling match, the man is an angel who Jacob asks to bless him. The angel responds, “Your name will no longer be Jacob, but rather Israel, for you have struggled with G’d and with men, and have overcome” (Genesis 32:27, TLV). “Because thou art magnified with the angels of the L’rd and with the mighty” (Targum Jonathan, sefaria.org). His new name reflects a turning point from “supplanter,” the meaning of Yaakov, to his new name Israel that represents "noble conduct," according to Rashi (sefaria.org). So, the name Yaakov represents his deceit in reappropriating the blessing of the firstborn from Esau. While the name Israel has to do with the mature way that Jacob confronts Esau. It is as if G’d recognizes Jacob’s extra efforts made to bring about a reconciliation with Esau, despite the differences of the past. This may be implied, when the angel conveys a blessing to Jacob (Genesis 32:30). Later, G'd Himself blesses Jacob, "Your name was Jacob. No longer will your name be Jacob, for your name will be Israel" (Genesis 35:10, TLV). “Yes, he wrestled with the angel, and won.” Hosea 12:5, Tree of Life Version "When He saw that He [the Angel] had not overcome him, He struck the socket of his hip, so He dislocated the socket of Jacob's hip, when He wrestled with him" (Genesis 32:26, TLV). The Rashbam comments that this was necessary because Jacob had in mind to flee from Esau, even though he was promised protection by G’d (sefaria.org). Thus, within this context the angel that was sent to wrestle with Jacob, was for the sake of ensuring Jacob’s mission would continue, inasmuch that he would meet with Esau. The Rashbam further comments, that “we find the same thing with all those who go on the road contrary to the wishes of the Holy One, blessed be He, or who refuse to go, that they are punished” (commentary, Genesis 32:29, sefaria.org). One example given by Rashbam pertains to Moses, who initially ask G’d to send someone else instead of him (Exodus 4:13). As a result of Moshe’s hesitance, G’d became angry at him. Also, the prophet Yonah refused at first to call the Ninevites to repentance. He tried to flee on a ship; yet, wound up being cast overboard and swallowed by a whale. If Jacob may have been hesitant to follow through on his mission, how much moreso can the same be said of us? Comparatively speaking, we are not on his madreiga (level). Yet, our trust the L’RD must carry us through the challenges in our lives, as we follow through on our godly convictions. Jacob followed through, despite his initial hesitance, serving as a positive example. Despite the challenges in our lives, we are encouraged to have endurance, and persist until the end. “My righteous one shall live by emunah [faith]; and if he shrinks back, My soul takes no pleasure in him” (Hebrews 20:38, Tree of Life Version).

“He dreamed: All of a sudden, there was a stairway set up on the earth and its top reaching to heavens – and behold, the angels of G’d going up and down on it.” – Genesis 28:12, Tree of Life Version Jacob journeys on foot to Haran, in order to take a wife from his own kindred. Along the way, he encounters the place (hamakom). He “spent the night there, for the sun had set” (Genesis 28:11, TLV). And, he dreamt of angels ascending and descending upon a ladder between earth and heaven. This ascent and descent of the angels upon the ladder in Jacob’s dream may be understood as being symbolic of prayer (Sforno). When Jacob awakes, he proclaims, “This is none other than the House of G’d – this must be the gate of heaven” (Genesis 28:17, TLV). Within this context, a parallel may be drawn between this place (hamakom) on earth, and the place, also in Hebrew, hamakom, used to describe where the L’RD resides in Shomayim (Heaven). “Blessed is the glory of the AD’NAI from His place” (Ezekiel 3:12, TLV). Much later in history both the first and second temples were built on this very same spot. “I have surely built You a magnificent House, a place for Your dwelling forever” (1 Kings 8:13, TLV). Contrast these words, spoken by King Solomon when he inaugurated the first Temple, with his words, later on in his speech, “So will G’d really dwell on the earth? Behold, heaven and the heaven of heavens cannot contain You. How much less this house that I have built.” (1 Kings 8:27, TLV). This contrast points to a perspective drawn from the Talmud, concerning how G’d may be both transcendent, in His place (hamakom) in Heaven; and immanent, for example, when His Presence, the Shechinah appeared at the Beis HaMikdash (Temple). “Now when the kohanim came out of the Holy Place, the cloud filled the house of the AD’NAI, so that the kohanim could not stand to minister because of the cloud, for the glory of the AD’NAI filled the house of AD’NAI” (1 Kings 8:10-11, TLV). According to the Talmud, even though G’d resides in Shomayim (Heaven), He can still hear the whispered prayers of a penitent, standing near a column, during a prayer service at a place of worship. Perhaps, the column suggests a connection between heaven earth. Thus G’d is both immanent and transcendent, near and far at the same time. On an individual basis, at various times, He may seem close, while at other times He may seem far away. For many people, G’d seems to be distant, far away from the mundane business and chatter of the world. This dilemma may be approached through finding the opportunity to speak to G’d, from the depths of the heart, preferably, during a quiet time set aside for this purpose. Although, even in the sanctuaries of prayer today, an opportunity my be presented for an individual connection to G’d, when we resolve ourselves to tune out any distractions within or without. After the destruction of the second Beis HaMikdash (Temple), prayer became the main form of worship, inasmuch that the offerings ceased, when the Temple was destroyed in 70 C.E. Yet, without the Temple, there was an integral element missing, in regard to the seeking of atonement for aveiros (transgressions). The Midrash offers the following prophetic statement, cloaked within a dialogue between G'd and Moses: “Moses spake before the Holy One, blessed be he, ‘Will not a time come upon when Israel will have neither Tabernacle nor Temple? What will happen to them (as regards atonement)?’ He replied, ‘I will take a righteous man from amongst them and make him a pledge on their account, and I will atone for their iniquities’” (Midrash, Exodus 35:4). Because of the atoning death and resurrection of Yeshua, we may seek his intercession for us at the right hand of G’d in Heaven (Psalm 110:1). He is the conduit between heaven and earth: “And he said, ‘Amen, amen I tell you, you will see heaven opened and angels of G’d going up and coming down on the Son of Man'” (John 1:51, TLV). “Therefore, let us confidently approach the throne from which G’d gives grace, so that we may receive mercy and find grace in our time of need” (Hebrews 4:16, Complete Jewish Bible).

(Genesis 25:19 – 28:9) “The children struggled with one another inside her.” Genesis 25:22, Tree of Life Version Esau was the first born, while Jacob was born grasping Esau’s heel. This is how Jacob received his name, meaning heel, or supplanter, because, eventually, he supplanted the rights of the firstborn. Additionally, “Jacob’s holding on to the heel of Esau may symbolize that the values which Esau would stamp his foot on, would be the very ones Jacob would cherish” (Akeidat Yitzchak 23:1:10, sefaria.org). This appears to be a reference to the verse, “Why should I fear in evil days, when the iniquity of my deceivers [literally, heels] compasseth me about” (Psalm 49:6, TLV), concerning King David’s fear that the sins of his heels, pertaining to the breaking of the lesser mitzvot, those that most people disregard (trample upon), would prevent him from entering Olam Haba (the World-to-Come). Akeidat Yitzchak applies the same verse in the manner, pertaining to the mitzvot, implying that Esau would tread upon the very values that Jacob upheld, the same values that Jacob emulated in his father Isaac, those same values of Abraham, that exemplified his integrity as the first monotheist. Jacob was destined to supplant Esau in regard to the rights of the first born, so that the legacy of Abraham, replete with the qualities of chesed (kindness), gevurah (moral restraint) and emes (truth) would be continued. “Focus your mind on things above, not on things of the earth.” Colossians 3:2, Tree of Life Version “Behold, the smell of my son is like the smell of a field that AD’NAI blessed” Genesis 27:27, Tree of Life Version). When Isaac blessed his son, Jacob, who he thought was his firstborn, Esau, he had his son draw close to him. Although Jacob was wearing goat pelts, to resemble Esau’s hairiness, Rashi comments that what Isaac smelled was “the perfume of the Garden of Eden that entered the room with Jacob” (Genesis Rabbah 65:22, sefaria.org). What is the greater significance? Yalkut Shimoni infers that before they were born, Jacob and Esau were struggling inside the womb, for the inheritance of the two worlds: Olam HaZeh (This World), and Olam Haba (the World to Come). According to this rendering, the struggle was a cosmic struggle (Gur Ayeh), with the victor claiming the greater inheritance. Symbolically, Jacob represents the higher spiritual values of man, while Esau is symbolic of man’s lower nature. We should aspire to greater heights than the materialistic benefits of this world. Another perspective, concerns the struggle between Jacob and Esau as representative to the struggle within each and every one of us, between the yetzer tov (good inclination) and the yetzer hara (evil inclination), otherwise known as the battle between the flesh and the spirit.

(parashas Chayei Sarah) (Genesis 23:1 – 25:18) “Now Sarah’s life was 127 years – the years of Sarah’s life.” Genesis 23:1, Tree of Life Version Abraham purchases a burial plot for Sarah in the land of Canaan. This becomes the first piece of real estate that was purchased in the land that was promised to Abraham and his descendants. “Sarah died in Kiriatharba — the same is Hebron — in the land of Canaan” (Genesis 23:2). This purchase established a “foot in the door” of eternal promise for the descendants of Abraham. “I will give to you, and to your seed after you the land where you are an outsider – the whole land of Canaan – for an everlasting possession, and I will be their G’d.” Genesis 17:8, Tree of Life Version There is a midrash that refers to the Cave of Machpelah where both Sarah and Abraham were buried, as the gateway to the Garden of Eden. For the purposes of this essay, what may inferred, is that those who were buried there, attained entrance into the Garden of Eden. This can be supported in regard to both Sarah and Abraham. For Sarah, there is clue given that her soul continued to live, and where else, except for Gan Eden, where the righteous bask in the kavod (glory) of the L’RD? This clue is found in the first phrase of the parahshas, vayihyu chayei sarah, and this was the life of Sarah. The verb, vayihyu is spelled in an irregular manner, implying something that has a sense of permanence. R. Bachya explains, that this is a reference to the soul of Sarah, continuing to live on in Shamayim (Heaven). As for Abraham, consider the following: “And Abraham expired, and died in a good old age, an old man, and full of years; and was gathered to his people” (Genesis 25:8). This phrase, “gathered to his people” (vayei’asef el amayv) is likened by Sforno to the bundle of life. The “bundle of life,” that he refers to is found in reference to a prayer expressing the intent of Abigail, David’s future wife, for the eternal well-being of David: “yet the soul of my lord shall be bound in the bundle of life with the L’RD thy G’d” (1 Samuel 25:29). “When Messiah, who is your life, is revealed, then you also will be revealed with Him, in glory.” – Colossians 3:4, Tree of Life Version Until the time of the tehillas hameisim (resurrection of the dead), we are safeguarded by the L’RD, Who “keeping our soul in life, He has not let our foot slip” (Psalm 66:9, TLV). Through the merit of Messiah, may we be present at the Great Banquet, wherein Abraham, Isaac, and Jacob will be seated (Matthew 8:11). And, may we be brought into Olam Haba, that we may also be bound up for eternity in the bundle of life: biz’ror hachayim.

Genesis 18:1 – 22:24 "Then AD’NAI appeared to him in at Mamre’s large trees while he was sitting in the entrance of his tent during the heat of the day. When he lifted up his eyes to see, suddenly, three men were standing right by him. When he saw them, he ran from the entrance of his tent to meet them and bowed down to the ground.” – Genesis 18:1-2, Tree of Life Version The traditional rendering, according to most commentaries of the next verse is puzzling. The verse reads, “My L’rd, if now I have found favor in your eyes, please do not pass by your servant” (Genesis 18: 3, TLV). Most commentators view this request to be addressed to the L’RD from Abraham, asking for His presence to remain, while he attends to his three guests. Yet, a closer reading reveals a more nuanced view: Abraham “prostrated himself on the ground,” and then made his request to the three guests, who were in front of him. Moreover, the word rendered above as lord, is the Hebrew word, “Ad’nai.” It is first used in the Tanach, when Abraham addresses the L’RD, in regard to his inheritance, inasmuch that he was to be the father of nations, yet, was childless. The word, can mean Master, and indicates Abraham’s acknowledgment of the L’RD as L’rd of his life. When he prostrates, as mentioned above, in front of the three men, who are really angels, he is addressing them at the same level he addresses the L’RD. Who are these three angels (malachim)? Are there any scriptural clues? “Draw near to Me, hear this: Since the beginning, I have not spoken in secret. From the time it existed, I was there. So now the AD’NAI Elokim has sent Me, and His Ruach.” –Isaiah 48:16, Tree of Life Version Although commentary explains that the three angels are three of the four Archangels of G’d, who had several missions to complete, the narrative gives further information in regard to the reverence that Abraham shows to them. For instance, he addresses them in the singular, at first, by using the word Ad’nai (although, this Name also implies plurality); yet, he also addresses them in the plural. Are they three? Or are they One? Is he addressing the L’RD, as if He is represented by three angels? Or do these three angels represent a more integral truth, regarding the nature of the L’RD? It is important to take into consideration other scriptural verses, to determine how similar words and truths are conveyed. Isaiah, who was a prophet towards the end of the first Temple period, saw a vision of the angels who worship the L’RD in Shomayaim (Heaven). “And one cried unto another, and said, Kadosh, Kadosh, Kadosh, is H’Shem Tzva’os [the L’RD of Hosts); kol ha’aretz [all of the earth] is full of His kavod [glory]” (Isaiah 6:3, OJB). This teaches that the L’RD is three times Holy (Kadosh). Or else, it is a clue to His threefold nature, HaAv [the Father], HaBen [the Son], and the Ruach HaKodesh [Holy Spirit]. Consider, if you will, that even, the Shema Yisrael, the Jewish prayer that speaks of the Oneness of G’d, also refers to His three-fold nature. Maimonides pointed out that the prayer itself is literally in the plural: “Hear O Israel, the L’rds, Our G’ds, the L’rds are One” (Deuteronomy 6:4). Even though he recommended that this be changed to the singular, the prayer was never changed. Hence every time the Shema is recited, the individual reciting the prayer is expressing the L’RD’s oneness as well as his threeness.

“Then AD’NAI saw that the wickedness of humankind was great on the earth, and that every inclination of the thoughts of their heart was only evil all the time.” Genesis 6:5, Tree of Life Version The question may be asked, why did G’d bother creating man in the first place, if He knew that man would fall; this question presupposes the recognition of G’d as Omniscient. Since G’d is All-Knowing, cognizant of past, present and future, isn’t this a conundrum to be puzzled upon by us mortals: if G’d knew how far man would initially stray from G’d’s Divine Plan – His intentions for man to follow the ideal image reflected by G’d Himself – why did He create man knowing that this would be a false start? (Chizkuni) The answer given by Chizkuni is drawn from the midrash: "everything is given over to the authority of Heaven, except for the fear of Heaven" (the awe, reverence, and respect towards G’d) that man should give to his Creator). In other words, man who was created by G'd with free will, is given the opportunity to see it incumbent upon himself to develop a healthy fear of G’d (yiras Ad’nai). Even though G’d knew that mankind would become corrupt, the institution of free will called for G’d to permit man to exercise his free choice, along with its consequences. Unfortunately, man fell into the abyss of idolatry and immorality, because he lacked yiras Ad’nai. Instead of being in awe of G’d, the generation of the Mabul (Flood) chose to defy Him (Chizkuni). Yet, “Noah found favor in AD’NAI’s eyes.” “Noah was a righteous man. He was blameless among his generation. Noah continually walked with G’d” (Genesis 6:8,9, TLV). “By faith Noah, when warned about events not yet seen, in holy fear prepared an ark for the safety of his household.” Hebrews 11:7, Tree of Life Version Noah was the tzaddik (righteous man) of his generation. His emunah (faith) in the L’RD compelled him to follow through with the L’RD’s commandment. Noah demonstrated yiras Ad’nai, inasmuch that his awe, reverence and trust in G’d, Who was about to enact His Judgment upon Mankind, led him to follow through with G’d’s design to renew the face of the earth. “You send forth Your Ruach – they are created, and You renew the face of the earth” (Psalm 104:30, TLV). G’d renewed the earth, in order to continue with His Divine Plan. Today, the responsibility is upon mankind to continue to fulfill G’d’s will; tikkun olam, the rectification of the world requires trust in the Creator. “The righteous will live by his trust” (Habakkuk 2:4, TLV). Noah is a prefigure of Messiah “who gave Himself for our sins to rescue us from this present evil age, according to the will of our G’d and Father” (Galatians 1:4, TLV). When we place our faith in Messiah, we are climbing aboard the Ark of Refuge, that will safeguard us against the floodwaters of our lives. “Do not let floodwaters sweep over me, nor the deep swallow me up, nor the Pit shut its mouth over me.” Psalm 69:16, Tree of Life Version

The first words of the Torah, “In the beginning” confer upon the creation narrative a sense of primacy, inasmuch that this particular beginning is that of G’d’s creation. There is a parallel reference: “AD’NAI brought me forth, the first of His way, before His works of old. From eternity I was appointed from the beginning, before the world began” (Proverbs 8:22-23, TLV). According to traditional commentary, this is a reference to Torah; yet, within the overall context of the chapter in Proverbs, this is a personification of wisdom. Another viewpoint is revealed, by taking into consideration the following: reishis – the first word in Torah, preceded by the letter beis, used as a prepositional prefix (in), forms bereishis, “in the beginning.” Yet, chazal focus on the word reishis (first), asking what else in Torah is described as reishis? Included in the answer are the firstborn, first fruits, and the first portion of dough that is given to a Kohein. Implied is the understanding that our efforts in life need to be sanctified by giving of ourselves to G’d. Furthermore, that which is called reishis (first) is seen as the reason the world was created. An even more striking rendering of this approach, “Rav says: The world was created only for the sake of David, by virtue of his merit. And Shmuel says: It was created by virtue of the merit of Moses. And Rabbi Yoḥanan says: It was created by virtue of the merit of the Messiah” (Sanhedrin 98b, Sefaria). Another rendering of the world being created for the sake of reishis: Messiah is reishis (first), the L’RD made him as the beginning of His way, the first of His works (Proverbs 8:23). “He is the image of the invisible G’d, the firstborn of all creation” (Colossians 1:15, TLV). “He exists before everything, and in Him all holds together” (Colosians 1:17, TLV). Consider that the preexistence of Messiah is also mentioned by the sages, “Seven things were formed before the creation of the world: The Law, Repentance, Paradise, Gehenna, the Throne of Glory, the Temple, and the name of the Messiah,” (P’sachim 54a). In Hebraic understanding, a name represents the essence of the entity named; therefore, it is understandable to perceive this Talmudic statement as pointing towards the preexistence of Messiah. Additionally, chazal associate the Messiah with the Ruach HaElokim (Spirit of G’d) that hovered over the surface of the water (Genesis 1:2). “When there were no depths, I was brought forth, when there were no fountains abounding with water. Before the mountains were shaped, before the hills, I was brought forth. He had not yet made the land, the fields, or the first of the dust of the earth. When He set the heavens in place, I was there. When He inscribed the horizon on the face of the ocean, when He established the skies above, when He securely fixed the fountains of the deep, when He set the boundaries of the sea, so that the waters never transgress His command, when He laid out earth’s foundations – then I was the craftsman beside Him, I was His daily delight, always rejoicing before Him, rejoicing in His whole world, and delighting in mankind.” Proverbs 8:24-31, Tree of Life Version