THE PROOF IS IN THE BREAD

Parashat Beshallach (Shabbat Shirah)

Shevat 10, 5785 / February 7-8, 2025

Torah: Exodus 13:17 – 17:16

Haftarah: Judges 4:4 – 5:31 (Ashkenazim); Judges 5:1 – 5:31 (Sephardim)

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This d’var torah is offered for a refuah shleimah for the hostages.

This d’var torah is offered for a refuah shleimah for all who have been wounded in the terrorist attacks and in fighting against the terrorists, as well as innocent non-combatants caught in the crossfire.

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Tu Bish'vat is this coming Thursday, Shevat 15 / February 13. Plant a tree! Eat the Seven Species of the Land of Israel! Get mystical! Tu Bish'vat Sameach!

Lunch and Learn meets Mondays at 12:30 PM on Zoom and Facebook Live. On February 10, we'll be at Ein Ya'akov Vol. 3, Chagigah, p. 28 (BT Chagigah 15b): 

"...ואמר רבי אמי ש' בעיי" 

"And R. Ami said: 'Three hundred questions...'"

Ein Ya'akov (Glick edition) is available for on-line reading or as a downloadable PDF at: 
https://hebrewbooks.org/9630 

A pointed Hebrew text version with different pagination is available at Sefaria: 

https://www.sefaria.org/Ein_Yaakov?tab=contents 

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Check out our wonderful community, and get lots of info about our various programs and becoming a Member at: https://bnaihayim.org/ 

Please feel free to pass this on to a friend, and please cite the source.

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THE PROOF IS IN THE BREAD

Then the Lord said to Moses, "Here I will rain on you bread from heaven; and the people shall go out and gather a day's portion every day that I may prove them, whether they will walk in My law or not." Exodus 16:4.

The classic commentators disagree over the nature of the proving that is done here. How exactly are the Israelites being tested? Rashi (R. Shlomo Yitzchaki, d. 1105) says God wishes to know whether they will keep the specific commandments to not keep the manna overnight and to not gather the manna on Shabbat. Ramban (R. Moshe ben Nachman, d. 1270) says that is not correct - God wishes to see whether they can observe all of the mitzvot while having only rations of manna to eat. That is, the manna itself is the test. Sforno (R. Ovadiah ben Yaakov Sforno, d. 1550) agrees that the manna is the test, but it is to prove whether people who do not struggle to feed themselves will observe the mitzvot. The commentator Or Ha-Chaim (R. Chaim ben Moshe Ibn Attar, d. 1743) says it is to see whether they will spend their time in Torah study, as well as observing the mitzvot, since they need spend no time in preparing the manna. Rashbam (R. Shmuel ben Meir, d. 1158) and Ibn-Ezra (R. Abraham Ibn Ezra, d. 1167), based on the Mekhilta d'Rebbi Ishmael (Midrashic Commentary on the Book of Exodus), say the test is whether the Israelites will have faith in God when they must rely on a fresh supply of food each and every day.

The Gathering of the Manna - James Tissot, ca. 1896-1902

Monotony; effortlessness; leisure; dependence - All of these seem to make sense as tests. I believe that the real test is gratitude - i.e., whether we can thank God for the food we eat, no matter what it is or how we obtained it (as long as we didn’t steal it!). Our rabbis tell us we are obligated from Tanakh to recite blessings before and after eating any sort of food. (see Deuteronomy 8:10, and Joel 2:26) We all teach our children to say "please" and "thank you". But how can we ever ask anything of God if we do not follow that truly basic law, the law of saying "Thank you, God"? How many of us pass that test? (BTW - the Israelites failed the test. They complained so much about having only manna to eat that God punished them - by giving them quail and then making them sick from eating it - Numbers 11)

Shabbat Shalom - Tu Bish'vat Sameach - Happy Jewish Arbor Day!

Rabbi Richard A. Flom, Rabbi Emeritus

Temple B'nai Hayim/Congregation Beth Meier

"שתיקה כהודאה דמיא"
"Silence in the face of wrongdoing is consent.”
BT Yevamot 87b

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ACTIONS SPEAK LOUDER THAN WORDS

Parashat Bo

Torah: Exodus 10:1 – 13:16

Haftarah: Jeremiah 46:13-28

Shevat 3, 5785 / January 31 - February 1, 2025

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This d'var torah is offered in loving memory of my mother, Annabelle Flom, whose first yahrzeit falls on Sunday, Shevat 4. Y'hi zichronah liv'rakhah - her memory is a blessing.

This d’var torah is offered for a refuah shleimah for the hostages.

This d’var torah is offered for a refuah shleimah for all who have been wounded in the terrorist attacks and in fighting against the terrorists, as well as innocent non-combatants caught in the crossfire.

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Lunch and Learn meets Mondays at 12:30 PM on Zoom and Facebook Live. On February 3, we'll be at Ein Ya'akov Vol. 3, Chagigah, p. 28 (BT Chagigah 15b): 

"...ואמר רבי אמי ש' בעיי" 

"And R. Ami said: 'Three hundred questions...'"

Ein Ya'akov (Glick edition) is available for on-line reading or as a downloadable PDF at: 
https://hebrewbooks.org/9630 

A pointed Hebrew text version with different pagination is available at Sefaria: 

https://www.sefaria.org/Ein_Yaakov?tab=contents 

---------------------------------------------------------------------- 
Check out our wonderful community, and get lots of info about our various programs and becoming a Member at: https://bnaihayim.org/ 

Please feel free to pass this on to a friend, and please cite the source.

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ACTIONS SPEAK LOUDER THAN WORDS

Pharaoh called to Moses and said, "Go - serve the Lord; only your flocks and herds shall remain; even your little ones may go with you." And Moses said, "... And our livestock will go with us; not a hoof will remain; for from it we will take to serve the Lord our God." Exodus 10:24-26

Pharaoh Sueth to Moses - James Tissot, circa 1896-1902

The Yehudi Hakodesh of Pshischa understands this conversation as follows: Pharaoh said, "One may serve God purely in one's mind, without any action. If in truth you desire to serve God, why do you need your animals? Go - serve the Lord, with pure heart and intention, and you will need no animal sacrifices." Moses replied, "Intention alone, with no action associated with it, is unimportant and meaningless. The whole point is the action, which makes the intention profound." The Holy Jew concludes, "It is through action that one is aroused to serve God enthusiastically and to adhere to Him."

Let me be clear - prayer is an important and wholly (holy?) proper way to serve God. That is why we call prayer “avodah” - service. On the other hand, words may be viewed as cheap - we give up nothing, we make no sacrifice, in uttering them. And truthfully, the passive nature of prayer may have no lasting impact on anyone, including ourselves - unless the words ultimately motivate us to action. It’s easy to talk the talk. But walking the walk? Well, that doesn't have to be hard, but it still needs to be done.

If we are to have a positive effect on improving our world itself (tikkun olam), if we are to truly improve ourselves - then it is through the observance of the physical mitzvot. Whether charity, deeds of loving kindness and promoting peace, or kashrut, teaching our children and lighting Shabbat candles - it is through these actions that we truly serve God. In the same vein, positive change in society requires holy action on our part – holy words are not enough! We can improve the world around us and our inner spiritual selves by going beyond ourselves. If you want God to act, you have to act. You too can be an action hero!

Shabbat Shalom.

Rabbi Richard A. Flom, Rabbi Emeritus

Temple B'nai Hayim

"שתיקה כהודאה דמיא"
"Silence in the face of wrongdoing is consent.”
BT Yevamot 87b
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ONE WHO SAVES A LIFE …

Parashat Sh’mot

Torah: Exodus 1:1 - 6:1

Haftarah: (Ashkenazim) Isaiah 27:6 - 28:13; 29:22-23; (Sephardim) Jeremiah 1:1 - 2:3

Tevet 18, 5785 / January 17-18, 2025

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This d’var torah is offered for a refuah shleimah for all who have lost their homes and/or their businesses and/or their livelihoods as a result of the ongoing fires in Los Angeles.

This d’var torah is offered for a refuah shleimah for the firefighters and other first responders who risk their health and their lives in fighting those fires.

This d’var torah is offered for a refuah shleimah for the hostages.

This d’var torah is offered for a refuah shleimah for all who have been wounded in the terrorist attacks and in fighting against the terrorists, as well as innocent non-combatants caught in the crossfire.

This d’var torah is offered in honor of the memory of Rev. Dr. Martin Luther King, Jr., whose birthday is celebrated this Monday, January 20.

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Lunch and Learn meets Mondays at 12:30 PM on Zoom and Facebook Live. On January 20, we'll be at Ein Ya'akov Vol. 3, Chagigah, p. 27 (BT Chagigah 15b): 

"ורבי מאיר היכי גמר תורה מפומיה דאחר"

"But how did R. Mair (sic) study the Law from the mouth of Acher?"

Ein Ya'akov (Glick edition) is available for on-line reading or as a downloadable PDF at: 
https://hebrewbooks.org/9630 

A pointed Hebrew text version with different pagination is available at Sefaria: 

https://www.sefaria.org/Ein_Yaakov?tab=contents 

---------------------------------------------------------------------- 
Check out our wonderful community, and get lots of info about our various programs and becoming a Member at: https://bnaihayim.org/ 

Please feel free to pass this on to a friend, and please cite the source.

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ONE WHO SAVES A LIFE …

"But the midwives feared God, and they did not do as the king of Egypt commanded them, for they kept the male children alive." Exodus 1:17

Rashi - They would supply them with food and water.

"Pharaoh and the Midwives" - (The Golden Haggadah, Catalonia, early 14th century)

Rabbi Nissan Puchinski - The implication is that had they not supplied them with food and water, they would be considered as murderers, because preventing someone from being saved is considered similar to murder.

Mishnah Sanhedrin 4:5 - "One who takes a single human life; it is as if he destroyed an entire world. One who saves a single human life; it is as if he saved an entire world."

In its classic form, the Kabbalistic concept of tzimtzum relates to God withdrawing or contracting in order to make room for the physical universe. However, according to Rabbi Irving "Yitz" Greenberg, after the Shoah, tzimtzum was necessary in order for human beings, no longer willing or able to operate only as God's servants under an imposed mandatory covenant system, to instead become God's partners in a voluntary covenant. God has "self-limited", he says, "contracting divine power in order to empower humanity." Under this theory, every Jew is a "Jew by choice". The purpose of the partnership agreement is tikkun olam - the restoration of a shattered world.

God may have withdrawn from visibly active participation in the physical world, but God is still present in healing shattered hearts and comforting the suffering. God acts through us, as we are told in Isaiah 43:12, "You will be my witnesses." Witnessing is NOT merely watching and reporting; it means undertaking action to fulfill the terms of a holy partnership and improving the world to its ideal state. It is our empowerment with independent action which makes every human being truly "in the image of God". 

Please, donate your time and/or money as generously as you can to organizations that feed the hungry, house the homeless, provide medical care to the needy – you get the idea. Now more than ever - in Los Angeles and in other stricken areas across the US and across the world. Now more than ever - join the partnership! Use your power to save life.

Shabbat Shalom!
 
Rabbi Richard A. Flom, Rabbi Emeritus
Temple B'nai Hayim
"שתיקה כהודאה דמיא"
"Silence is an admission.”
BT Yevamot 87b
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Cyber Torah list management (no salesman will call!):
To subscribe to Cyber Torah, send an e-mail with the subject heading “Subscribe Cyber Torah” to:  ravflom@sbcglobal.net 
Send requests for dedications of Cyber Torah in honor of a simchah, in memory of a loved one or for a refuah shleimah to: ravflom@sbcglobal.net 

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ONE BUT NOT THE OTHER?

Tevet 4, 5785/January 3-4, 2025

Parashat Vayiggash

Torah: Genesis 44:18 - 47:27

Haftarah: Ezekiel 37:15-28

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This d’var torah is offered in memory of Rabbi Sheldon Pennes, who passed away this past Shabbat. Y'hi zikhro barukh.

This d’var torah is offered for a refuah shleimah for Lynn Kronzek, Channah bat Feiga.

This d’var torah is offered for a refuah shleimah for all who have been wounded in the terrorist attacks and in fighting against the terrorists, as well as innocent non-combatants caught in the crossfire.

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Lunch and Learn meets Mondays at 12:30 PM on Zoom and Facebook Live. On January 6, we'll be at Ein Ya'akov Vol. 3, Chagigah, p. 22 (BT Chagigah 14a): 

"... ונתתי נערים שריהם"

"And I will set up boys as their princes ..."

Volume 3 of Ein Ya'akov is now available and downloadable on Google drive at: https://drive.google.com/file/d/1symdqiuA-HHe7pqOezMo_zp79eTpNakc/view?usp=sharing  

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Check out our wonderful community, and get lots of info about our various programs and becoming a Member at: https://bnaihayim.org/

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Please feel free to pass this on to a friend, and please cite the source.

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ONE BUT NOT THE OTHER?

"And they told him, saying, 'Joseph is yet alive, and he is governor over all the land of Egypt.' And Jacob's heart fainted, for he did not believe them." Genesis 45:26

The Kotzker Rebbe, Menachem Mendel (d. 1859) teaches: When one says a person is "alive", the implication is that he is righteous - for only that path is true living. Thus, Jacob was told that Joseph was both righteous and the ruler of Egypt. To Jacob, those were mutually exclusive.

"Joseph Reveals His Identity" (Peter von Cornelius, ca. 1816-1817)

The Kotzker may have been drawing upon a well-known teaching of the Rabbis: "Even in their lifetime, the wicked are called dead." (Babylonian Talmud Berakhot 18) My question is: why would Jacob think that righteousness and rule over Egypt were contradictory?
 
In much of his teaching, the Kotzker emphasizes the search for truth, the need for humility, and constant self-examination and self-criticism - all of which he might characterize as righteousness. If indeed Joseph is the ruler of Egypt, with unimaginable power and ostentatious wealth, this could well prevent him from following the paths of righteousness.
 
An answer, according to Rabbi Chaim Sofer (d. 1886), is found in the next verse: "And they told him all that Joseph had spoken to them". He says that Jacob was revived, and he believed his sons, only after hearing that Joseph had said, "God has made me lord over all Egypt." (Gen. 45:9) Jacob knew that, so long as Joseph recognized that all he had had come from God, he truly could be both powerful and righteous. 

May we all have the wisdom and righteousness of Joseph.
 
Shabbat Shalom!

Rabbi Richard A. Flom
Rabbi Emeritus, Temple B'nai Hayim
"שתיקה כהודאה דמיא"
"Silence in the face of wrongdoing is consent.”
BT Yevamot 88a
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