Moving On

parashas Beha’alotecha 5781

“In the second year, in the second month, on the twentieth day of the month, that the cloud was taken up from over the tabernacle of the testimony.”

  • Numbers, 10:11, JPS 1917 Tanach

B’nei Yisrael had been encamped at the base of Mount Sinai for ten days under a year. When the Cloud lifted up from above the encampment, that was the signal to journey to the next location. “And the cloud of the L-RD was over them by day, when they set forward from the camp” (Numbers 10:34, JPS 1917 Tanach). Thus, did the Children of Israel move out in the formation that was previously established for them.


First the tribe of Judah, then, as they began to march, the tabernacle would be disassembled, and placed in the care of the three Levite families. Two of the families followed the tribe of Judah; the third Levite family followed the tribe of Reuben. The rest of the tribes followed in formation behind them. “Whenever the cloud was taken up from over the Tent, then after that the children of Israel journeyed; and in the place where the cloud abode, there the children of Israel encamped” (Numbers 9:17, JPS). By day also He led them by a cloud, and all the night with a light of fire (Psalm 78:14).

Let us consider how G-d’s Presence guided the B’nei Yisrael, during the wandering in the desert. “Thou goest before them, in a pillar of cloud by day, and in a pillar of fire by night” (Numbers 14:14, JPS). This points toward H’Shem’s role in our lives to guide us in the right direction, to be a compass in an uncertain world, and a light in the darkness, as well as a refuge from the tumults of life. Appropos of the times, the day speaks of the necessity to turn towards the Creator, whose words are better than silver and gold (Psalms 19:1-5, Proverbs 8:19).

Pesach: Seventh Day 5781

“And the L-RD said unto Moses: ‘Wherefore criest thou unto Me? Speak unto the children of Israel, that they go forward.'” – Exodus 14:15, JPS 1917 Tanach

The seventh day of Pesach, Nissan 21 corresponds to the day on the Hebrew calendar when the Sea parted: The Children of Israel hesitated. Moshe cried out to G-d. H’Shem told him to “Speak to the Children of Israel, that they go forward.” Having already prayed for deliverance, the time was at hand; there was no further need for prayer, despite the imminent threat of the Egyptian army, poised opposite the encampment of B’nei Yisrael at the Sea of Reeds.

An east wind from H’Shem caused the sea to part, and dried the floor of the sea for the safe passage of the Children Israel. Of this miracle, Melchita notes, as commentary to the Children of Israels words in the song of Moshe, “this is my G-d, and I will exalt Him” (Exodus 15:2), that even the lowliest handmaid saw in terms of HShem’s revelation through the forces of nature, what the prophets, later in Jewish history did not see.

Additionally, the level of kedushah (holiness) that they received after crossing through the Sea, and the sublime experience at Sinai, when H’Shem revealed Himself to them, brought them to a level, where as a cleansed vessel, the Shechinah could dwell within them. The sea served as a mikveh (receptacle); and, tevillah (immersion) in the waters of the sea signified the beginning of a new start, a renewal of mind, body, and spirit; in essence, a rebirth, through purification in a mikveh, and the indwelling of the Shechinah, as mentioned in Exodus Rabbah 23:12.

shiur: Pesach 5781 – the Seventh Day

B”H

Shiur for the Seventh Day of Pesach 5781

“And Moses said unto the people: Fear ye not, stand still, and see the salvation of the L-RD, which He will work for you to-day; for whereas ye have seen the Egyptians to-day, ye shall see them again no more for ever.”

– Exodus 14:13, JPS 1917 Tanach

As the Egyptian army approached, Torah records that B’nei Yisrael, encamped near the Sea of Reeds, cried out to H’Shem in great fear (14:10). Commentary notes that the people were divided in their response: 1). Some cried out to H’Shem in prayer, akin to the later writing of the psalmist, “Some trust in chariots, and some in horses; but we will make mention of the name of the L-RD our G-d” (Psalm 20:8, JPS). 2). Another group of the people, having great trepidation about their circumstances, took the exact opposite approach, expressing their regret for having left Egypt, and complaining to Moshe (see Exodus 14:10-12).

When Moshe responded to the consternation of B’nei Yisrael, in light of their present circumstances, despite the seemingly near danger that was imminent, he said to them, “Fear ye not, stand still and see” (see above). Or HaChayim comments, that the words “stand still” convey the essence of prayer, a reliance on H’Shem, turning to Him in the midst of nisyanos (trials). H notes that the same Hebrew phrase is used in the Tanach, in regard to the prayer of Hannah, Samuel’s mother, who prayed in all sincerity to H’Shem. The picture derived from this understanding is one of a people’s reliance on H’Shem, in hope of seeing His salvation at a time of great need, when Pharaoh’s army was bearing down upon them.

That night, an angel of H’Shem protected the people from the Egyptians, a cloud darkened the Egyptian camp, while a pillar of light shined upon the B’nei Yisrael. Moshe stretched his hand over the sea; and, H’Shem caused the sea to part by way of a strong east wind. The Children of Israel passed through the sea; however, when the Egyptians pursued them, Pharaoh and his army were drowned in the sea. Our own expectations of H’Shem for deliverance in our lives, regardless of our circumstances, when made through the prayer of sincerity, may bring results greater than our expectations. Especially, when there is no other recourse to be made, it is then that we may see the grandeur of His salvation.

dvar: Pesach – the Seventh Day

B”H

d’var for the Seventh Day of Pesach 5781

While in bondage in Mitzraim , the B’nei Yisrael had sunk to a low level of impurity, having neglected to distance themselves from the surrounding environment of idolatry. The Midrash records that when about to cross through the Sea of Reeds, the angels questioned their merit, saying both these and those – the Children of Israel and the Egyptians – were both idol worshippers. Why should these be spared, and the others not? Yet, H’Shem honored the covenant that he made with Abraham, Isaac, and Jacob, in order to bring His newly acquired nation out of bondage, and into covenant relationship with Him through Torah.

H’Shem brought us out of Egypt, to Mount Sinai, where He gave us the Torah. He had said to Moses, “This shall be the token unto thee, that I have sent thee: when thou hast brought forth the people out of Egypt, ye shall serve G-d upon this mountain” (Exodus 3: 12, JPS 1917 Tanach). The revelation of Mount Sinai was the pinnacle of the redemption. Why? “The tables were the work of G-d, and the writing was the writing of G-d, graven upon the tables” (Exodus 32: 16, JPS). The Hebrew word for engrave is charut. The Sages note that the word cherut, “freedom” is from the same shoresh (root word). This implies that our true freedom is derived through Torah.

B’nei Yisrael was enslaved to sin in Egypt, having assimilated, to some degree, to the immorality of Egypt at that time. Although freed from slavery in Egypt , we were still slaves to sin; so, H’Shem gave us the Torah to free us from bondage to the yetzer harah (the evil inclination). May we all break through the limitations of our own personal Mitzraim (Egypt), so that we may also pass through the Yam Suf (Dividing of the Sea), into the freedom of responsibility – the ability to follow our yetzer tov (good inclination), for the sake of choosing a righteous path on a daily basis in all of our endeavors.

The Burning Bush

parashas Shemot 5781

“And the angel of the L-RD appeared to 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

While tending to a stray sheep in Midian, Moses encountered the burning lowly thornbush. G-d humbled himself by appearing within the form of the lowly thornbush, as if to say that He understood the suffering of Israel, represented by the thornbush itself. The thornbush was in flames; yet, was not consumed. Symbolically, this phenomenon represented the nisyanos (troubles) that Israel endured, without succombing to destruction.

When Moses began to step closer towards the burning bush to investigate, he was commanded to refrain from doing so, “Do not come closer to here, remove your shoes from your feet, for the place upon which you stand is holy ground” (Exodus 3:5). By removing his shoes, Moses was being shown that at this juncture in his life, he was to fully commit to the mission G-d chose for him without any reservations (R’Hirsh).

Figuratively, it was required of him to recognize where he stood, as a person, in relationship to G-d. He had been born a Hebrew, grew up as an Egyptian in Pharaoh’s palace, and spent at least forty years as a Midianite shepherd. The “holy ground” that he stood upon was the soil of his deepest roots.


When G-d appeared to him within the burning lowly thornbush, there was a sanctity of the present moment, wherein Moshe accepted his role, on H’Shem’s terms, not his own. We too, are called, each and every day to seek the vision of G-d that He intends for us: for “whosoever shall call on the name of the L-RD shall be delivered” (Joel 2:32, JPS 1917 Tanach).