Tag Archives: Yisrael

Pomegranates and Bells

Emor sigart by Laya Crust

Torah reading: Emor    (Exodus: 23:1 – 24: 23)

Haftarah: Ezekiel 44: 15-31

The painting for this reading shows the Kohen Gadol in his robes, two ancient artifacts from Temple times, and text from the haftarah describing the clothing of the kohanim. The full description of the priestly clothing can be found in the Book of Exodus,  ch. 28: 2- 38. The detailed description is prefaced with the remark, “And you shall speak to the wise-hearted, whom I have filled with the spirit of wisdom, that they make Aaron’s garments to sanctify him…”  (I always love the way HaShem has imbued artists and crafts people with wisdom and wise-heartedness.)

The ivory pomegranate is famous.

               

Made of hippopotamus bone, it appeared in the antiquities market s in 1977, and was bought by the Israel Museum in 1988 for $55,000. It has an ancient inscription on it reading, “(Belonging) to the House of “Yahweh”, Holy to the Priests.”  There has been some controversy as to whether the ivory pomegranate is a fake or not, but the most recent opinion seems to advocate its authenticity. If you want to read an interesting article about it go to:  http://www.biblicalarchaeology.org/scholars-study/is-the-ivory-pomegranate-a-forgery-or-authentic/

The gold bell I included in the painting was found in Jerusalem, July 2011,  while I was designing this haftarah illustration.

The tiny bell was found in an ancient drainage channel under Robinson’s Arch, right by the Western Wall. In the description of the priest’s robes it says, “And upon the skirts of it thou shalt make pomegranates of blue, and of purple, and of scarlet, round about the skirts thereof; and bells of gold between them round about.” (Exodus 28: 34,36). So – this tiny bell was probably sewn onto the hem of the priest’s robe, alternating with tiny pomegranates. If you want to read more about the find you can go to:

http://www.jpost.com/National-News/2000-year-old-golden-bell-discovered-in-Jerusalem

Concerning the haftarah, Ezekiel was among the 8,000 Jews exiled to Babylonia. He criticized the behaviour of the Jewish people, and also described the duties of the kohanim. In this way he bolstered the confidence of the exiled children of Israel, convincing them that they would return to Israel.

The haftarah was a promise from God. He said, “they shall enter My sanctuary and they shall come near to My table…” It reminded the Jews that they were not forgotten, and they would one day return to Jerusalem and to the Temple.

If you click on the illustration it will enlarge. Please share this blog post with your friends and family on Facebook, your students at school, or your buddies at synagogue. We love to hear from you if you have a comment. And if you want to get my post each week you can click on “Follow” on the right hand side of the post.

All the best,

Laya

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Acharei Mot

art by Laya Crust

Haftarah- Ezekiel 22: 11 – 19

The Torah reading this week deals with strict rules for religious and moral behaviour. One of the abhorrent practices mentioned is performing child sacrifice to the god Molech. Different aspects of blood are discussed- blood that the cohanim sprinkle during the sacrifice ceremony, blood that is shed during forbidden sacrificial rites, and the prohibition of eating blood. “You will not eat the blood of any flesh for the life of all flesh is its blood.” (Leviticus 17:14)  It is a fierce section of the Torah.

The haftarah is equally fierce. The prophet Ezekiel starts off condemning the children of Israel. Ezekiel communicates that God spoke to him and said, “…will you judge the bloody city? Then cause her to know all her abhorrent deeds…You stand guilty in the blood you have shed…” (Ezekiel 22: 2, 4)

The illustration is based on a painting  called “Allegory 2” by the great American social realist Ben Shahn.  Shahn was eight years old when his family immigrated from Lithuania to the United States. He apprenticed as a lithographer and studied biology and art. He was a social realist , very concerned with human rights, discrimination, poverty and social justice. Throughout his career he did  number of works integrating Jewish text and liturgy. Among other projects he illustrated a haggadah, wrote out and illustrated the Book of Ecclesiastes, and wrote “The Alphabet of Creation”.

“Allegory 2” shows a man huddled in fear, trying to escape God’s accusing hand. Painted in 1953, during the McCarthy era, the American “Establishment” was petrified of Communism. High profile individuals, many of them artists, actors, writers, film makers, and Jews were professionally destroyed after being accused of having communist affiliations. Shahn did not agree with this flagrant abuse of power which branded creativity and human rights as evil communism. Some think that Shahn’s use of red in this painting was his criticism of America coming down against the “Red Commies”. In this illustration God is berating those in power (like McCarthy and his cronies) for abusing power.

The haftarah “Acharei Mot” is frightening in its list of punishments and it is rarely read. Usually the week this reading appears it is paired with another section which is chanted instead.

It is spring- a time of blossoms, new growth, beauty and beginnings. Let’s take advantage and do good things in the world around us!

B’vracha, Laya

 

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Miracles and Humility

art by Laya Crust

This year, 2017 or 5777, we read the Torah portions for Tazria and Metzora on the same Shabbat. Both of the protions deal with the laws pertaining to an affliction called “tza’arat” which is commonly translated into the English word “leprosy”. It isn’t the same as leprosy however. It was a condition that affected people’s skin. But it could also affect their homes and their walls. It was a punishment for certain sins,particularly speaking negatively about another person.

The haftarahs take place during the time of Elisha the prophet. Jerusalem was under seige and the Jews were starving due to fammine. In the haftarah  Tazria, a young Jewish slave recommends that her Aramean master go to Elisha to be cured. Her master, Naaman.  follows her advice and is indeed cured.

art by Laya Crust

The second haftarah tells the story of four lepers who are sent outside the gates of Jerusalem- they are essentially in quarantine. They are starving as are the Jews in the city. They come across an abandoned Aramean camp filled with food, clothing and precious goods. After having their fill of food they tell the city about the camp and this alleviates the starvation.

One element the two stories have in common is that the lowest, most overlooked members of the population are key to saving the protagonists. In Tazria a young slave girl helps an Aramean army captain become cured of tza’arat. In Metzorah four banished men save the people of Jerusalem.

art by Laya Crust

Yom Ha’Atzmaut- Israel’s Independence Day- is a reminder that the smallest can overcome greater forces. Tiny, unprepared Israel overcame huge enemy forces in 1948. In 1967 once again Israel conquered the attacking surrounding countries. It happened again in 1973. These victories were miraculous, and are evidence of God’s invisible help. To recognize that we say the “Hallel” prayers on Yom Ha’Atzmaut. 

The victories, although miraculous, did not come easily or without a steep and painful price. Many lives were lost defending Israel- most of them the lives of young soldiers cut down at the beginning of their paths. The day before Yom Ha’Atzmaut we observe Yom haZikaron and recognize the sacrifices of those who died defending  Israel’s sovereignity and right to exist; and defending the lives of Israeli citizens. Following is an 11 minute film dedicated to those fallen heroes, posted by United With Israel.

https://unitedwithisrael.org/watch-a-moving-tribute-to-fallen-idf-soldiers/

Throughout Israel on Yom Ha’Atzmaut there will be barbecues, music, parties and celebration. Light up YOUR barbecue- and celebrate too!

With blessings for peace, Laya

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Va Yakhel and Pekudei

Va Yakhel – Pekudei

Exodus (Shemot): Chapters 35 – 40

The Torah readings of Va Yakhel – Pekudei are often described as the most boring parshas of the year, as an obsessive investigation of detail, and as parshas that are difficult to regard as giving important lessons. Why would these particular parshas be considered so boring? Aren’t there sections of the Torah that are lists of names, lists of battles or lists of the order of sacrifices? When I read the parshas and paid close attention I came to my own conclusion. These two readings from the bible are about art, craft, and aesthetics. We live in a society that seems to value economics and technology. Therefore the unadventurous reader doesn’t appreciate the insight and spirituality that goes into creating holy objects.

Va Yakhel explains that Gd chose Bezalel to be chief architect and designer, “and filled  him with the spirit of Gd, in wisdom, and in understanding and in all manner of workmanship, to contrive works of art…” (Exodus 30: 3). This quotation shows that those trusted with creating the holy space should have spiritual depth and understanding beyond the average individual. The parsha describes the collection of all the materials that would be needed to create the Tabernacle, the “Tent of Meeting” that would hold the two tablets Moses brought down from Mount Sinai.

We see that everyone was invited to participate in building the Mishkan, the Tabernacle. The only proviso was that they had to be “wise” or “willing hearted”. Phrases like “wise hearted” and “willing of heart” appear 15 times in this parsha. The construction of this holy place was incredibly democratic.

Gd understood ( and still understands) the importance of beauty in life. In the midst of the wide expanse of desert and rugged mountains He gave detailed instructions to create a place of beauty where people could focus prayer and thought. Just a beautiful place wasn’t enough. True beauty has a foundation of wisdom and goodness. To that end Bezalel and his assistant Aholiav were imbued with wisdom and understanding. Furthermore  people from B’nei Yisrael- a group of rag tag people traversing a desert- would be contributing. Gd said, “In the hearts of all that are wise hearted I have put wisdom that they may make all that I have commanded thee.” (31:6)

As we go forward in life let’s remember to be wise hearted and introduce integrity and beauty in order to elevate our lives and the lives around us.

Have a good week,

Laya

The illustrations I painted are based on manuscript paintings from 1299, Perpignan, Aragon. There were a number of beautiful manuscript pages done in the 14th and 15th centuries featuring the Temple’s holy objects.

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Toledot 5777

P1100804Red lentil soup, like Jacob used to make

 This week’s parsha is Toledot  (Generations). The parsha deals with the birth and sibling rivalry of Esau and Jacob- the twin sons of Rebecca and Isaac. Those babies were fighting even before they were born, to the point that Rebecca asked God what was going on with her pregnancy.

Esau loved being outside and hunting while Jacob stayed home, cooked, and according to the commentaries learned Torah. Esau traded his “birthright” for a bowl of Jacob’s soup – showing Esau’s impatience and disregard for tradition, and also showing Jacob’s desire to take advantage of his brother. The climax of the story is Rebecca and Jacob’s deception of Isaac. Rebecca convinces Jacob to masquerade as his brother in order to fool Isaac into giving Jacob the special blessing for the first born.

The story introduces all kinds of questions and puts flawed family dynamics into relief. Why did Isaac favour Esau while Rebecca favoured Jacob?  Why did Rebecca fool Isaac instead of talking to him? Was Isaac really taken in by Jacob’s deception? Maybe he suspected the truth but realized that Jacob was more suited to the blessing. Did the two brothers end up with the fates that most suited them in the long run? Esau would be a man of the field and Jacob would become the leader of the nation of Israel.

What seems to hold true is that poor family dynamics and communication skills certainly continued from generation to generation.  We see that this deception had repercussions that continued and echoed in the lives of our ancestors. Jacob fooled Esau and was fooled in turn by Lavan.

Toldot Sigart by Laya Crust

Although Jacob was promised Rachel as a wife he was presented with Leah. Lavan justified himself by slyly announcing, “It is not done in our place to give the younger before the elder…” (Genesis 29:26) The favouritism Isaac and Rebecca showed each of their sons was echoed in the favouritism Jacob showed Joseph, favouring him above his brothers. The sibling rivalry between Jacob and Esau was repeated in the rivalry between Jacob’s twelve sons. Jacob’s sons lied to him as he had lied to Isaac.

The picture above  shows the “family dynamics. The blind, deceived Isaac is blessing his son Jacob. Rebecca is delaying Esau from coming in until the blessing is complete.  When Rebecca was pregnant Gd had told her that “the elder shall serve the younger”. She wanted to ensure that the prophecy came true.

Can we learn anything from this? There are many, many lessons. One is that hurt and dishonesty don’t disappear. They continue to spread like dust in the wind. The climactic story of the Isaac-Rebecca nuclear family was Rebecca and Jacob’s deception. It tore the family apart, causing Jacob to leave for many, many years. The two brothers never really solved their differences. Esau’s marriages never satisfied his parents. Deception and white lies were an undercurrent in Jacob’s own home.

I believe Jacob would have been the leader of our nation even without the ruse in today’s parsha. Without the ruse honesty and communication may have become a more utilised tool in our world.

IP1100803f you would like the recipe for this fabulous Red Lentil Soup you can find it at an earlier post of mine:https://layacrust.wordpress.com/2014/11/19/toledot-red-lentil-stew/

Scroll down past the text and the ingredients are all listed.

Have a wonderful (and deception free) Shabbat.

 

Let’s pray for more peace and less vitriol!

Shabbat Shalom, Laya

 

 

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The Etrog- NeHedar! (Splendid!)

Image result for lulav and etrog
photo by Fort Tryon Jewish Center

It is the holiday of Sukkot, a beautiful holiday when we eat in a sukkah (a small structure with tree boughs in place of a roof) and make blessings over the lulav and etrog. It says in the Torah, “And you will take on the first day fruit of splendid trees, (עץ פרי הדר), branches of date palm trees, boughs of leafy trees, and willows of the brook…” The Rabbis put the elements together to create the lulav and etrog as we know it. A palm branch is gathered into a bundle with myrtle and willow branches. And of course the עץ פרי הדר- the splendid fruit- is the etrog or citron.

p1150696

art by Laya Crust

The question is, how was the etrog chosen? It is not native to Israel and it’s inedible. Where did it originate, how did it arrive in Israel, and why was it chosen to be used as the splendid and magnificent fruit?

It seems to be widely agreed that the etrog didn’t reach Israel until the period of the Second Temple. It was native to Persia- archeologists have found evidence of it dating back over 4,000 years.  There are references to the etrog in Indian literature dating to 800 BCE. It was taken to Greece by traders. It seems it made its way to Israel after the campaigns of Alexander the Great.  It was so unusual, beautiful and aromatic it isn’t surprising that it was chosen to be the beautiful fruit to accompany the lulav.

Image result for bar kokhba coins

 

Bar Kochba coins

 

Image result for etrog mosaic

 

Mosaic from Tiberian Synagogue

 

 

Those who have tried to eat an etrog or make etrog jam know that it is beautiful and smells heavenly, but the fruit is bitter and needs a lot of help to become edible. I wondered how it was used in Indian and Persian cooking. It seems that it is used mostly for medicinal purposes- in teas, and mixed with oils to use as ointments. The fruit is never eaten on its own since it’s so bitter. But it is used for tea infusions, made with sugar for etrog jam or marmalade, the zest is used in rice and as a colourful accent, and some people candy it then dip it ion chocolate…that sounds like fun!

lulav-etrog

photo by Fort Tryon Jewish Center

I hope you enjoyed this little peek into the history of the beautiful, perfumed etrog. Enjoy your Sukkot, and maybe try something new with your etrog- but use an organically grown one !

Chag Sameach, Laya

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Devarim, 5776

Devarimart by Laya Crust

Devarim/ Deuteronomy

Haftarah- Isaiah I: 1- 27

Isaiah (prophet)- c.740 – 685 BCE

The parsha Devarim and its haftarah always precede the fast of Tisha B’Av  (the 9th of Av) when we read the Book of Lamentations or איכה .  Michael Mirsky- Torah reader and “leining” teacher extraordinaire-  explained to me why Devarim is always read before Tisha B’Av.  In the parsha Moses asks,”איכה אשא לבדי טרחכם ומשאכם וריבכם.” “How can I bear unaided the trouble of you, and the burden, and the bickering!” (Devarim 1: 12). As you can see, Moses’ plea  begins with the word איכה – Eicha.

This desolate haftarah is the last of the “Three Haftarot of Rebuke”. Isaiah recounts how God laments that His children – B’nei Yisrael – have rebelled against Him. They are corrupt, their prayers are empty and their sacrifices are meaningless.

Isaiah tells the nation their sins can become white as snow and the land can become fruitful and full again.  God asks Israel to “Learn to do well; Seek justice, relieve the oppressed, judge the fatherless, plead for the widow.” (Isaiah 1: 17) This relates to parallels a phrase in the parsha where Moses reminds b’nei Yisrael, “You shall not be partial in judgement: hear the small and the great alike.” (Devarim 1:18) Both quotations remind the Israelites to act fairly and care for those who are in need, no matter what station they hold in life.

In searching for an image for this haftarah I wanted something that expressed God’s desire that His children act well and justly.  The care of Jewish refugees in the nascent Israel of 1949 came to mind.

As we know, Jewish immigration to Israel, their ancestral homeland, was severely restricted by the White Paper of 1939. Jewish survivors of the Shoah (Holocaust) had to enter mandate Palestine illegally and if they were caught were sent to D.P.camps. When Israel was declared a state in 1948 there were suddenly thousands of Jewish immigrants in the country needing food, clothing and shelter.          

Ma’abarot” (or temporary camps and cities) were set up to temporarily house survivors and refugees. In the early 1950’s they accommodated 130,000 expelled Iraqi Jews. By the end of 1951 there were over 220,000 people in about 125 different  areas.

The ma’abarot had problems and were not “perfect” solutions, but they were a genuine attempt to take care of the widows, the orphans and the needy when Israel was first established.

 The illustration at the top of this post was inspired by a photograph of a ma’abarah in 1952.

B’nei Ysrael was promised the land of Israel, and we have the good fortune to be able to live there today. The direction to judge all people with the same fairness and righteousness, and to take care of all of those in need still stands today. We should be proud of what Israel and Jews internationally have achieved in terms of social justice and care of the sick and needy- but let’s remember to improve the world by being better ourselves.

Have a meaningful fast on the Tisha B’Av fast day. (This year the fast will be on Sunday, the 10th of Av because we aren’t allowed to fast on Shabbat). And let’s keep on making the world a better place!

Best, Laya

P.S. There is a good website about the mabarot at http://jewishhistoryaustralia.net/podcasts/

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Balak, Bilaam and a Donkey

Balakart by Laya Crust

Balak:    Numbers 22:2–25:9

Haftarah:   Micah 5:6 – 6:8

This week’s Torah reading is about a Moabite king, Balak, who calls Bilaam the seer to curse the children of Israel. The parsha focuses on a very odd story, and there are a number of elements that are worth noting:

1) First of all no Israelites, no Jews, appear in the narrative. It is told from the perspective of a Moabite leader and his most respected prophet.

2) Gd, Who generally does not talk directly to individuals, carries on a conversation with Bilaam, the non-Israelite prophet.

3) There is a talking donkey (actually, a female ass) who figures pretty prominently in the narrative.

4) We are presented with the Israelite’s and Gd’s reputation among the other nations.

The parsha begins with Balak, the Moabite king, being frightened by the Israelite victory against the Amorites. He sends a message to Bilaam, a respected and successful prophet saying, “Behold , there is a people come out from Egypt; behold, they cover the face of the earth, and they abide over against me.” (Numbers 22: v. 5)  As far as we know Balak had never previously confronted the Israelites. However their progress and strength  had become legendary and their numbers were exaggerated.- “they cover the face of the earth.”

Through the course of this unusual story Bilaam was commanded a number of times to curse the Israelites but he refused. Once Bilaam even said ,”If Balak would give me his house full of silver and gold, I cannot go beyond the word of the Lord my Gd…” (ch 22: 18). Bilaam finally did get up and accompany the king’s men against the previous directions from Gd.

engraving by Gustave Dore

You may be familiar with the next part of the story . An angel stood in Bilaam’s path holding a sword. The she-ass saw the angel but Bilaam didn’t. When the she-ass repeatedly stopped Bilaam lifted his whip and beat her, to force her to continue. At that point the animal turned around and said, “Am I not your ass, upon whom you  have ridden all your life to this day?…” The angel  revealed himself and added,”…the ass saw me, and turned aside before me these three times; unless she had turned aside from me, surely now I would have slain thee and saved her alive.” (ch 22: 33)

This is an odd story on many levels and there are different lessons to be learned depending on which perspective you choose.

Bilaam was successful and highly regarded due to his communication with the Gd of the Israelites, the one Gd. This reminds us that Gd created all people and all people must be regarded fairly and respected for who they are, not where they were born or who their parents are. By the same token we are reminded that animals are also to be treated with respect. Animals are also within Gd’s purview and creation. They too are to be treated with decency and not abused. So- this is a parsha about respect.

We see from the beginning of the parsha that the actions of a nation and an individual make an impression. Although bnei Yisrael was a tiny, tiny nation it had overcome impossible difficulties and travelled a relatively large area of land after escaping from Egypt. Their tenacity and success had become legendary , to the point that the King of Moab thought the Israelites were a HUGE nation covering the earth. The same phenomenon  can be seen today. Although Jews number about 0.2% of the world’s population we are recognized, noticed, and thought to be a much much higher percent of the world’s population. Although Israel is one of the world’s smallest countries it is seen as a gigantic world power- and of course vilified for its negatively perceived influence rather than lauded for its democracy and progress.

The lesson for this week can be summed up by a quotation from the haftarah. “…and what does the Lord require of you; Only to do justly, and to love mercy, and to walk humbly with your Gd.”  Micah ch 6: v8

Have a Shabbat Shalom,

Laya

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Rahav- Correcting the Past

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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Shemini- Gd’s Fire

sheminiart by Laya Crust

Parshat Shemini is an unexpected combination of two very different narratives. In the first half of the parsha we read about the sacrifices that Moshe and Aharon offered to HaShem. In the second half of the parsha we read about which animals are kosher and which animals are not.

Aharon and his sons had spent weeks purifying and spiritually readying themselves for these important offerings. The sacrifices were accepted. In a dramatic scene Gd’s  fire consumed the sacrificial remains and the flames ascended to the heavens.  Aharon’s sons Nadav and Avihu offered their own fire to Gd. In anger HaShem sent down flames that killed the two men. It was a shocking and tragic incident, especially after the powerful acceptance by HaShem towards Aharon and Moshe.

Following this shocking event B’nei Yisrael is given a list of kosher and non-kosher animals.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 have died Aharon and his sons are told  they must be able  לְהבדיל בּין הקדשׁ ובין החֹל ובין הטמה ובין הטהור -to distinguish between holy and common, between impure and pure.

Later, when B’nei Yisrael is told what it can eat and what it cannot eat, we read: לְהבדיל בין הטמה ובין הטהור. We are 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 b’nei Yisrael and separate them / 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 at night to protect them from wild beasts at night. And yet- it 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 make 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.

So, Shabbat Shalom. Enjoy the distinctiveness of Shabbat. We have this one day that gives us the quiet of nature and time amidst the bustle of regular weekdays and workdays.

The painting for this parsha was part of a project called “Women of the Book”. 54 women from around the world were invited to paint an interpretation of each of the parshiot, To see these extraordinary paintings go to http://womenofthebook.org/artwork/  .

You can click on the flames at the top to see the painting enlarged.

As always, take care, and let’s pray for peace.

Laya

 

 

 

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