Tag Archives: Torah story

Korach- Rebelling against the Establishment

Samuel and Saul by Laya Crust

Parasha: Korach Haftarah: I Samuel 11:14- 12:22

In the Torah reading Korach, a priest, gathered 250 followers and challenged Moshe’s authority. Korach thought it was presumptuous of Moshe and Aaron to retain the leadership of the Israelites. He said, “You take too much upon you, seeing all the congregation are holy, every one of them, and the Lord is among them…” (Numbers 16:3). The accusation was particularly galling since Korach and his followers were already distinguished as men of note with special roles.

Later in the parasha there was another rebellion concerning Aaron’s role as High Priest. Gd proscribed a test where each tribe inscribed a wooden staff with its name then put the rod into the Tent of Meeting. The rod of the true leader would sprout leaves overnight. The next morning Moshe brought out the twelve rods. Not only had Aaron’s rod sprouted leaves but it had flowering buds and almonds on the staff.

The haftarah echoes the rebellions against the established leadership. The prophet Samuel was the prophet and leader of the Jews around the year 1000 BCE. The Israelites saw that other nations were ruled by a king, and they wanted to be like other nations. Samuel saw this as a betrayal of Gd and Gd’s rule. Moshe and Samuel each attempt to convince the Israelites not to overturn the leadership. Moshe says, ” I have not taken a single donkey of theirs, nor have I wronged even one of them.” (Numbers 16:15) Samuel says, “Whose ox have I taken or whose ass have I taken? Whom have I defrauded or whom have I robbed? From whom have I taken a bribe to turn the other way?” (I Samuel 12:4)

The parasha is resolved with Moshe and Aaron each retaining their positions and the rebels being punished. In contrast, Samuel loses his position as leader. He anoints Saul as king and becomes Saul’s advisor.

The Israelites wanted a king so they would be like all the other nations.  The change wasn’t being sought for positive, constructive purposes. Rather the change was being pursued so that the Israelites would be like the other nations.  Similarly, Korach’s goal was not the improvement of his people. His goal was self-promotion and personal power.

The issues of self-interest and personal power are issues that plague us to this day. To create a healthy society and a healthy world we need leaders who are leading for the betterment of society, not for self-promotion. At the grassroots level, we need to strive to make the world a better place by supporting wise leaders and with our own fair and caring actions. Hopefully, through these actions we will see peace,  justice, and equality in the world sooner rather than later.

A word about the illustration for this haftarah: The painting is inspired by a woodcut from a book by Isaac ben Solomon ibn Abi Sahulah. Born in Castile in 1244, he was a scholar and Hebrew poet. He noticed that Jews were reading foreign novels like “The Voyages of Sinbad the Sailor”, fables from India, and books from other cultures. Isaac wanted Jews to read about Jewish subjects so he wrote his own book of poems and parables called “Meshal ha-Kadmoni” (The Ancient Proverb). It was so popular it was reprinted six times in Hebrew and nine times in Yiddish! My painting shows Samuel speaking to Saul, based on a German reprint from 1450. 

Let’s all hope for good directions in this crazy world of crazy leadership that just seems to get crazier. Shabbat Shalom, Laya

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Shelach Lecha- Correcting the Past

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Rahav and the Spies    art by Laya Crust

Parsha- Shelach Lecha (Numbers 13:1- 15- 41); Haftarah- Joshua 2: 1- 24

The parsha of Shelach Lecha tells the story of twelve leaders who were appointed to spy on the land of Canaan. When they returned to the Israelites’ camp they carried fantastic fruit and tales of fantastically dangerous enemies.

The haftarah for Shelach Lecha took place 40 years after the above mentioned story.  Joshua, Moshe’s successor sent two spies (as opposed to the twelve men) into Jericho to assess the situation. The two men went straight to an inn at the edge of the city walls owned by a woman named Rahav.  It was a brilliant move.  The spies would be able to talk to citizens and travelers at the inn to ascertain the mood of the community.

It is common for women to be unidentified in Tanach text. If you remember the story of Samson’s birth, Samson’s mother was never identified. Manoah his father, on the other hand, was named 16 times. Maybe Rahav, the innkeeper, was named because she was a heroine. She put herself at risk to help the two spies escape even though she knew that their purpose was to usher an attack on Jericho. The information she shared with them was key to their confidence in conquering the land. She said, “We have heard how the Lord dried up the waters of the Red Sea before you when you came out of Mitzrayim, and what you did to the two Kings of the Emori…as soon as we heard these things our hearts melted, neither did there remain any more courage in any man because of you…”

Let’s look back at the parsha. After the twelve men returned from their mission with messages of doom and gloom the people began to rebel against God. God responded in anger, threatening to destroy them all. Moshe stopped God’s rage by telling Him, “if you kill all these people as one person then the nations that have heard your fame will say, “Because the Lord was not able to bring this people into the land which he promised them and so He has killed them in the wilderness.” We may have thought this was Moshe speaking in hyperbole but Rahav’s words (“We have heard how the Lord”, etc….)  proved that Moshe had been correct. God’s reputation and His protection of the Israelites were recognized by the neighbouring nations.

In the parsha, we read Moshe’s tribute to God’s glory: – “haShem erech epayim v’rav chesed noseh avon vaPesha  v’nakeh”. ” The Lord is slow to anger, great in love, forgiving iniquity and transgression.”  This was mirrored by Rahav’s statement that “…the Lord your God. He is God in Heaven above and on the earth beneath…” Those words were a declaration of faith of God’s greatness.

We see by these parallels that the haftarah is a mirror to the events in parshat Shelach Lecha. It may also be a “tikkun” or mending of those events. The slave mentality had to be erased from the nation before it could take the initiative to have faith in God’s promise and fight the inhabitants of Canaan. When that slave mentality was erased Joshua could investigate the land wisely. The unnamed spies could gather the pertinent information without their egos getting in the way. Rahav could show the spies their route- or “rehov”- while acknowledging the breadth- “rahav”- of God’s greatness, and help b’nei Yisrael in its battle.

The two stories read together bring another dimension to consider when we read our history. According to Midrash, Rahav converted to Judaism and married Joshua. One Midrash states that Jeremiah and 7 other prophets descended from her. Just as with Tamar and Ruth, Rahav’s faith and righteousness created a legacy for the future of the Jewish people.

I hope you enjoyed this perspective on the lessons from this week’s parsha and haftarah.

May we see peace in the Israel and the rest of the world. May shalom encompass us all.

Shabbat Shalom, Laya

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Naso- Sanctity, Equality, and Justice

Samson by Laya Crust

My thoughts this week have been circling around all the painful news coming out of Minneapolis and Hong Kong. And of course the overwhelming health issues faced by the entire world. I tried to see what we might learn from this week’s Torah and haftarah portions.

This week’s haftarah is the story of an angel telling a woman and her husband that they will become parents. The wife is to raise her child as a Nazir- a holy individual who cannot cut his hair or partake of food or drink from grapes. The two farmers listen to the messenger’s instructions. The woman herself follows the rules of a Nazir, and they raise their son as directed. The fact that the baby will be a Nazir is the connection to this week’s parashah.

The parashah discusses the certain rules surrounding the purity of the Israelite camp while traveling through the desert:

  • Men and women are to be housed outside of the camp if they are suffering from tza’arat.
  • Men and women are allowed to take the oath of the Nazir, elevating them to a higher level of purity.
  • If a jealous husband accuses his wife of adultery without any evidence of impropriety, she is not to be punished by him. Instead, a specific ritual trial is held. [The trial may have been put in place to protect the women from jealous husbands.]
Gamaliel , leader of the Menashites by Laya Crust

As well as protecting the sanctity of the camp we see a measure of equality established. The leader of each of the twelve tribes brought forth a specified series of offerings to the Tabernacle. All leaders brought the same offerings, and each was assigned a different day to perform the ceremony. In that way, each tribe was given the same honour and recognition as the other tribes.

Aaron’s priestly blessing is introduced in this parashah. “May the Lord bless you and keep you: May the Lord make His face shine upon you and be gracious to you: May the Lord lift up His countenance to you and give you peace…” (Numbers 6:24-26)

Aaron gave this blessing to all the Israelites. It was a prayer to give children of Israel a sense of love and security. The nation was given rules in the form of the Ten Commandments to create a society of equality, fairness, integrity, and respect. Cohanim bless their congregations with this prayer to this day. Parents say this blessing over their children on Friday nights.

I have been thinking about the terrible murder of George Floyd. Some people have reacted violently by destroying property, looting stores, and injuring others.

What can we learn from this week’s readings? We must treat others with respect and equality, no matter what their station in life. We can only surmount the difficulties through cooperation, wisdom, and respect. If we carry Aaron’s prayer in our hearts we may feel less alone. If we act with integrity, respect, and love we will be able to pass it on to those around us and help to heal this fractured world.

With hopes for love and respect, have a Shabbat Shalom. Laya

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Jeremiah’s Story

A Contract of Sale by Laya Crust

This week we read two parshas- Behar and B’Hukkotai. Each parsha has a haftarah from the Book of Jeremiah. Jeremiah lived in Judea, prophesying from 626 BCE until the fall of Solomon’s Temple in Jerusalem in 587 BCE. He lived in difficult times which spanned the reigns of five kings and ended his life in Egypt.

Jeremiah - Wikipedia
Jeremiah by Michaelangelo, Sistine Chapel painting

The haftarah for Behar took place during Nebuchadnezzar’s siege of Jerusalem. When Jeremiah advised King Zedekiah to surrender to the Babylonians the king threw him into prison. While Jeremiah was in prison Gd told him that Jeremiah’s cousin would come and ask him to buy their family’s parcel of land. Although the country was under siege Jeremiah was to buy the property.

As foretold, his cousin Hanamel asked Jeremiah to buy his land. Jeremiah went to great efforts to make the transaction legal and formalized by witnesses. He weighed out the silver, wrote two bills of sale – one sealed and one unsealed, and carried out the sale in the prison courtyard. The documents were then stored in an earthenware jar for safekeeping. The sale was a symbol that the siege of Jerusalem would end and land would become valuable once more.

Jeremiah said, “For so said Gd, Master of Legions, Gd of Israel, ‘Houses, fields, and vineyards will yet be bought in this land.'” (Jeremiah 32:13)

A Tree by the Water by Laya Crust

Jeremiah constantly reminded the Jews to follow Gd’s laws and ethics. Buying a parcel of land when the country was under siege was an inspiring and selfless act, but he was still disliked by the population because of his constant warnings and negative messages. In the next haftarah, B’Hukkotai, Jeremiah told the nation that a person who is good will flourish. “Blessed is the man who trusts in the Lord, and whose trust the Lord is. He will be like a tree planted by the waters… Its foliage will be lush and will not be anxious in the year of drought. And it will not cease from yielding fruit.”   (Jeremiah 17: 7,8)   

Jeremiah’s message ring true today. The world is in terrible disarray. There is a pandemic, economic crises, war, and natural disasters. Yet there is good being done, acts of kindness, and progress throughout the world (as well as the disasters). Let’s keep that in mind and do our little bit to improve the world around us.

Shabbat Shalom,

Laya

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Halfway through the Torah

Flames of Division by Laya Crust

A couple of weeks ago we read parshat Shemini on Shabbat. It is an unexpected combination of two very different narratives, and the break between the two narratives occurs pretty much in the middle of the reading. Similarly, the parsha itself appears right in the centre of the Torah cycle. Coincidently we are experiencing an unprecedented break in the functioning of the world. I want to explore this dividing of text and experience.

In the first half of parsha Shemini we read about the sacrifices that Moses and Aaron offered to Gd. In the second half of the parsha we read about which animals are kosher (acceptable for Jews to eat) and which are treif (not acceptable for Jews to eat).

Aaron and his sons had spent weeks purifying and spiritually readying themselves to perform these important offerings. The sacrifices were accepted. Dramatically, Gd’s fire consumed the sacrificial remains and His flames ascended to the heavens.  In a moment of religious fervour Aaron’s sons Nadav and Avihu offered their own (unholy) fire to Gd. In anger, Gd sent down flames that killed the two men. It was a shocking and tragic incident.

Following this distressing event, the Israelites were told which animals were kosher and which were non-kosher. The two narratives are very different- one is a drama the other is a list of guidelines. Yet they are united by a phrase at the end of each of the 2 sections.

After Nadav and Avihu died Aaron and his sons were tasked with being able לְהבדיל בּין הקדשׁ ובין החֹל ובין הטמה ובין הטהור -to distinguish between holy and common, between impure and pure.

Later, when Israelites were told what they could eat and what they could not eat, we read: לְהבדיל בין הטמה ובין הטהור. They were “to separate between the impure and the pure”.

The phrases of separation are obviously very important, and fire is used in Torah as a means of separation. HaShem formed a pillar of fire to light the way of the nation of Israel, and to separate and protect them from their enemies as they traveled through the desert. We, ourselves, use Aish (fire) to separate Shabbat from the rest of the week. We light candles before Shabbat begins and at Havdalah when Shabbat ends. So, to restate, Aish or fire is used as a device to divide and separate.

Fire is mysterious, beautiful, and threatening. If flames come too close they are dangerous- destroying and killing what is in their path. It is a contrary force, and ambiguous one. We need fire for light, for warmth, and in historical times humans needed fire to protect them from wild beasts at night. And yet this protective force can suddenly, without warning, rage out of control.

Differentiating, “לְהבדיל”, creates awareness. That is a theme in this Torah reading. The list of acceptable and unacceptable animals makes us conscious of our dietary choices. The dire punishment of Nadav and Avihu remind us of the sacredness of HaShem’s commands and words. Boundaries create awareness. Without boundaries all things are equal. With limits, there is greater focus and the focus makes everything more precious.

The world is experiencing a time of separation. Due to the danger of COVID-19 we are forced to separate from others in order to keep ourselves and others safe. The separation allows us time to reflect on what is necessary and what is unnecessary. Let’s use this time wisely and make our lives and the world better.

Be safe, be well, be healthy and be kind.

Laya Crust

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Reunited

Joseph by Laya Crust

           

Parsha: VaYigash                                   Haftarah:   Ezekiel 37: 15-28

For the last number of weeks we have been reading about our ancestors,  Jacob’s children. More specifically, we have read about Joseph’s trajectory from favoured son at home, to being a slave, and then to becoming viceroy of all Egypt. By the time he was thirty years old Joseph ruled Egypt. He ran the finances and oversaw all of Egypt’s policies.

In this week’s Torah reading Joseph’s brothers still did not know that the leader they were speaking to was their brother. This parsha begins just after Benjamin had been “framed”. Joseph’s personal silver chalice had been “planted” in Benjamin’s belongings, and the Israelite brothers had been told that Benjamin would become enslaved to Pharaoh’s court as payment for the infraction. Joseph was playing a game with his brothers. 

English: Joseph Converses With Judah, His Brot...Joseph Converses With Judah, His Brother, c. 1896-1902
 by James Jacques Joseph Tissot    (Photo credit: Wikipedia)
 
Judah, the same brother who decades earlier had suggested that Joseph be sold rather than be killed, stepped forward and begged for understanding. He poured out his heart, recounting the family history to the great Egyptian before him. Judah hoped that by telling this leader of his father’s frailty the leader may accept Judah as a slave rather than take his youngest brother.

Joseph could carry on the charade no longer. He cleared all the Egyptian attendants from the room. The text says, “And no man stood with him while Yosef made himself known to his brothers. And his voice cried out with weeping, and Egypt heard…” Joseph forgave his brothers. He feasted with them, gave them gifts of clothing and food, and convinced them to return to Egypt and live in comfort. He told them how to get land so they could raise cattle.

Although the story had begun many years earlier with fraternal jealousy, the brothers reunited and rebuilt their family. This was contrary to the patterns we had seen before. Cain killed his brother Abel. Isaac grew up without his brother Ishmael.  Jacob and Esau never truly reconciled. In this story we see Joseph and Judah build the unified family which would become a nation.

VaYigashReunited  by Laya Crust

The haftarah features the prophet Ezekiel. He lived from around 622 BCE – 570 BCE and was among the 8,000 Jews exiled to Babylonia. God told Ezekiel to take two beautiful branches, carve phrases on them and display them. One branch represented the nation of Judah and the other represented Joseph’s lineage, the nation of Ephraim. Ezekiel wrote phrases about the two Jewish nations onto the branches and held the two branches together. The action was to indicate that just as the branches could be rejoined, the Israelites could be reunited and grow together as one unified nation. 

beit horon passagephoto by Yoni Lightstone, tour guide

Ezekiel also told them that God would gather them from among all the nations and bring them back  to their own land. The text reads, “Behold I will take the children of Israel from among the nations, whither they are gone, and will gather them on every side, and bring them to their own land. I will make them one nation in the land, upon the mountains of Israel.” (v.  21, 22)

Both readings are about unity. In every era and in every generation there are disagreements between different sectors of Jews. We are stronger as a united people. I hope we can learn to discuss, consider, and be united for the benefit of all.

The painting “Reunited”, showing Ezekiel writing on a branch,  is one of the images in my forthcoming book, “ILLUMINATIONS: The Art of Haftarah”. Stay tuned for more information!

Shabbat Shalom,  Laya

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Picnic in Dothan

VaYeishev SigIllustration by Laya Crust

The last number of weeks we have been reading about Abraham and Sarah, Isaac and Rebecca, Jacob, Leah and Rachel. Jacob was the proud father of 12 sons and one daughter, and moved his family from Padan Aram back to Canaan. In this week’s Torah reading we find out more about the dynmics in Jacob’s family.

Jacob left his father-in-law’s home a wealthy man with huge herds of cattle and flocks of goats. The sons were shepherds. Joseph was favoured by Jacob, and was given a beautiful coat. While his brothers were out iin the hot fields for days at a time Joseph stayed at home with their father. There was a lot of jealousy for more than one reason.

At one point in this week’s Torah portion Joseph was sent out to the fields to look for his brothers and report back to Yaakov (Jacob). They had gone to Shechem with their flocks, and then traveled further.  Joseph went to Shechem but couldn’t find them. A man- we suspect that he was an angel- redirected Joseph to Dothan. The brothers saw him approaching. To paraphrase Maurice Sendak, they “made mischief of one kind and another”.  They threw Joseph into a pit and gave him to Midianite traders who then sold him to Ishmaelite traders.

I’ve often wondered about the brothers out in the fields, sleeping and eating there. What did they have for lunch? What were they eating as Joseph approached? Many Israeli cookbooks feature eggplant recipes, and I thought- could the brothers have enjoyed something like roasted eggplant?

Roasted Eggplant with Silan and Tomatoes

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Ingredients:

1 medium eggplant                                                        1 – 2 Tbsp. freshly squeezed lemon juice

1 Tbsp. raw tehina                                                          1- 2 Tbsp. olive oil

1 Tbsp. yogurt                                                                   sprigs of fresh parsley, cilantro or hyssop leaves

1 tomato halved, cored, and diced                            1 crushed clove of garlic

1Tbsp. silan or dark honey                                           sea salt and crushed pepper to taste

Bake the eggplant. You can roast it over a bonfire, a gas flame or, as I have here, an electric element. It gives a wonderful smokey flavour.
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Slice in half and drizzle with tehina, yogurt, silan (or honey), olive oil and lemon juice. 
P1120437Season with salt, pepper, and garlic. Garnish with parsley, cilantro or hyssop.

The roasted eggplant is delicious with warmed or toasted pita and a good glass of beer.  (P.S. To be honest, the brothers wouldn’t have been eating eggplant or tomato. Eggplants are indigenous to India and tomatoes to South America. But, they are popular in Israel now! )

Enjoy, and Shabbat Shalom.

Laya

This illustration for the parsha VaYeishev is based on a beautiful panel from the Sarajevo Haggadah. The haggadah was created in 1350 Spain, and has beautiful paintings illustrating the Bible from the story of Creation to the giving of the Torah on Mount Sinai. This particular image shows the brothers selling Joseph to Ishmaelite traders. Joseph is portrayed as a young boy begging his brothers not to sell him.

I have created pictures for each haftarah and parsha of the year and am currently working on a book, showcasing each painting. Stay tuned for updates! Please always feel free to comment. Pass the posting to your friends. If you like my blog sign up and “Follow” me. You will receive the current blog by e-mail.

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Conflict and Strength – VaYishlach


P1140396
art by Laya Crust

Va Yeishev: Bereshit (Genesis) 32:4 – 36

Haftarah:  The Book of Ovadiah

This week’s Torah reading takes us on Yaakov’s (Jacob’s) journey through the country of Edom towards Bethlehem and Efrat. He was a successful man. He had huge flocks, 2 wives, 2 concubines, 11 sons and a daughter, yet he was nervous. He knew he had to travel through his brother’s landholdings but did not want to face his twin because of  their unresolved history. Would Esau be angry at Yaakov? Did Esau still want to kill his brother?

The narrative begins with Yaakov sending messengers to his brother, announcing his approach. The report came back that Esau was coming to meet Yaakov, accompanied by 400 men.  Yaakov, frightened and anxious, sent his messengers ahead with many expensive gifts. He sent his family to the far side of the Jabok River for safety and he himself slept on the closer side of the river, possibly to be on the alert for any attack.

A man came and wrestled with him through the night. Finally at dawn the stranger told Yaakov to let him go. Yaakov demanded that the man give him a blessing and the blessing came in the guise of a new name- Yisrael, “because you have striven with beings Divine and human” (כּי שׂרית עם אלהים ועם אנשׁים).

Image result for jacob and the angel golden haggadah
Golden Haggadah, c. 1320

Who was the man Yaakov fought with? An angel sent by Gd? An adversarial angel representing Esau? Or was it an inner battle that Yaakov was struggling within himself? At the end of the battle Yaakov had a new name and an injury that stayed with him the rest of his life.

Yaakov’s name has many meanings. It can mean follow, heel, or deceive. When he was born Yaakov followed his brother into the world, holding on to Esau’s heel. As they grew up he deceived his brother and his father, and in turn was deceived by his father-in-law.

He left Canaan to avoid confrontation with Esau and to seek a wife. Many years later he left Lavan’s estate in the night, also hoping to avoid confrontation. He may have been a successful man in terms of his career but he was afraid to face the consequences of his actions.

Yaakov couldn’t avoid wrestling with the angel and he refused to give up or give in to the aggressor. He was given a name that represented his strength and position.

Image result for jacob and the angel
by Gustave Dore, 1855

The night of struggle heralded a new beginning. He faced himself and the enemy across from him. That incident strengthened him in his role as leader of a nation. He could carry on and deal with whatever life put in front of him. The struggle with the immortal being took place between sending a message to Esau and actually facing him. Maybe the fight itself influenced Yaakov’s interaction with Esau.

These days we are facing anti-Semitic attacks- verbal and physical, hurtful and deadly, overt and covert, on a frightening level. We are witnessing anti-Semitism from the British elections to UN resolutions, to terrorist attacks in kosher grocery stores and in synagogues, and unconscionable displays of hatred against Israel and Jews on campuses. Like Yaakov we have to face our fears rather than run away from them. Strength as a people and a nation is the only way to combat the hatred.

Like Yaakov let’s struggle with the adversaries and stand firm for what is right. May we see peace soon,

Sabbat Shalom,

Laya

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Respect: Parshat Yitro

Receiving the Torah by Laya Crust

This parsha presents the Ten Commandments, the outline for life that God presented to the Israelites at Mount Sinai. The Ten Commandments are the base rules for interacting with God and man. These rules can be encapsulated by one word- respect. It’s not just respect for God, it is respect for God, respect for all people, their families, and their property.

Three individuals take the centre stage in this week’s Torah and haftarah readings. The three are Moses, his father-in-law Yitro, and the prophet Isaiah whose words are read in the haftarah. The theme of respect connect the three men.

Moses was a person who, from his early days, cared for others and sought justice. Our first meeting with him as an adult was when he stepped in to stop a Hebrew slave from being beaten by an Egyptian slave driver. Then he saw two Hebrew slaves fighting and stepped in to stop that violence. Rather than sit back and be comfortable in his wealth and position as a member of Pharaoh’s household he ended up leaving the Egyptian dictates of brutality and regal order. When he came upon Yiro’s daughters being bullied at a well he again stepped in and protected them. He helped the weaker from the stronger, unjust men.

His desire to activate respect for all may be the trait that caused God to choose Moses as His messenger to lead the Israelites out of slavery.

Yitro had some of the same traits. Unlike Jacob’s father-in-law Lavan, Yitro truly embraced Moses as a friend, a son-in-law, and a partner. Although Moses ultimately decided on a path different from Yitro’s after encountering God’s presence at the burning bush, Yitro was supportive of Moses’ decision. Indeed, Yitro recognized HaShem as the one true God although he did not follow b’nei Yisrael on their journey to Canaan.

When we met Yitro at the beginning of this parsha he gave Moses incredible advice. With Yitro’s own trait of wanting good for those around him he told Moses how to change his judicial approach to difficult tribal issues. He saw that Moses stood from morning to night advising all the people of Israel who had a question or problem. Yitro told Moses to create a heirarchy of “able men such as fear God, men of truth hating unjust gain; and place  such over them to be rulers of thousands, fifties and tens”. (Exodus 18:21).  He continued by suggesting that only the most difficult cases that couldn’t be decided by the appointed judges be brought to Moses. Yitro wanted Moses to understand that to lead the people well and strongly Moses had to take care of his own self and health.

Isaiah and the Seraph by Laya Crust

The haftarah begins with Isaiah’s vision of God on a throne. This is a reflection of God’s magnificence in the Torah reading. God wanted to choose Isaiah as a prophet but Isaiah demurred, saying his lips were “unclean”. A seraph touched Isaiah’s lips with a coal and cleansed them allowing Isaiah to have the confidence of heart to preach the correct way to live to the children of Israel.

The three men were chosen because of their own integrity and their desire to help those around them led lives of respect and integrity.

That’s what the Ten commandments are about. They are a gift God created for us,. They are a template for righteousness, fairness and goodness to ourselves and all those around us. Shall I add- the rest is commentary?

Have a Shabbat Shalom,

Laya

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The Last Meal in Egypt

Moses and Pharaoh by Laya Crust

This week’s parsha, “Bo”, recounts the last three plagues God inflicted on the Egyptians. It also describes the last meal in Egypt. The story of the Ten Plagues and the escape of the Israelites from Egypt was the beginning of a new epoch for the Israelites. This exodus would be the event that forged a new nation.

I was struck by the God’s explicit instructions. He told the Israelites what to wear, how to paint the doorposts with blood, not to go outside the family compound, and to be ready to leave in haste. I tried to picture the situation. How would the Israelites feel, being told to brazenly roast a lamb- an animal deified by their oppressors, gather a huge group together in order to eat the Egyptian deified food, and eat it while dressed to flee? It sounds daunting.

The Israelites were told “…take a lamb to a family, a lamb to a household. But if the household is too small for a lamb, let him share with a neighbour who lives nearby, in proportion to the number of persons:” (Exodus 12: 3,4). This instruction made sure not to waste any food, but to share in both the preparation and the food. Every single family – men, women and children- would make their own offering. To use it all they would have to share. It was to be a special and memorable meal officiated not by a priest or leader but by the entire family.

According to one recipe an entire roasted lamb can feed up to 45 people. So how could so many people gather to roast and eat an entire lamb? They couldn’t leave the house to eat outside. Anyone who stepped through the doorway that had been marked with blood would be subject to the punishment of death visited upon the Egyptians.

In many communities there might have been six or eight connected houses built around a courtyard. Each house was inhabited a relative with his family. Families met to eat and cook in the central courtyard. The patriarch’s house would have an entrance to the town thoroughfare. This could explain how a group of 30 – 45 people could gather together in an enclosed space to eat an entire lamb.

The Israelites were told, “This is how you shall eat it: your loins girded,your sandals on your feet, and your staff in your hand: and you shall eat it in haste, “בְּחִפָּזוֹן”. ( Exodus 12:11) The word “חִפָּזוֹן” is used only three times in Torah. The second time “חִפָּזוֹן” is used is in Deuteronomy 12:3. Moshe was describing the Passover observance of the future, which would mirror the meal from the night of the exodus.

He said ,”You shall slaughter the Passover sacrifice, from the flock and the herd…you shall eat unleavened bread, bread of distress – for you departed from the land of Egypt hurriedly (בְּחִפָּזוֹן)- so that you may remember the day of your departure from the land of Egypt as long as you live”. To make the memory even sharper and more accurate Moshe added, “none of the flesh of what you slaughter on the evening of the first day shall be left until morning.” (Deuteronomy 16:4)

What a scene. Bustling and fevered preparation beginning at midnight, followed by a huge group of people eating roasted lamb in the common courtyard behind the doors to the streets. Dressed in sandals, holding their staffs as they ate meat and herbs, ready to leave at a moment’s notice. And this was under the noses of their slave masters and the Pharaoh. This is a view of that night, a scene of excitement and trepidation.

Maybe that’s something that should be brought to our seder tables at Pesach. Maybe we should try to communicate to our children and even to ourselves what astounding preparation and activity was going on behind closed doors.

As mentioned above the preparation was outlined “so that you may remember the day of your departure from the land of Egypt as long as you live”. And that is what the Pesach seder does. It brings together families and friends, unites communities and Jews all around the world. So these are my thoughts this week. Thoughts about preparation, uncertainty, the organization of the home and sharing of space for meals, and how בְּחִפָּזוֹן is a rarely used word (in Torah) that was used for a specific type of panic and haste.

Shabbat Shalom, Laya

Here are some food ideas for your Shabbat Bo table. 3 plagues: locusts, darkness, and death

Locusts

Darkness

Death of the first born-
broken hearts

You can make your own roasted meat (lamb if you want) by marinating it in olive oil and curry powder with onions, then frying or barbecuing it. If you want, eat it wearing sandals, and holding a staff! Bon Appetit.

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