A thought on Parshas B'shalach
"...l'man anas'enu ha'yelech b'torasi im lo..."
"...in order to test them: will they follow My Torah or not..." (16:4)
HaShem explains to Moshe that the challenges which come our way from Above are for a purpose. Will we follow the ways of Torah or will we neglect and forsake them when facing adversity?
The Rambam (Moreh HaNevuchim 2:31, 3:24,32) writes that challenges and struggles are not given to us in order that we act, or react, correctly. The goal is not to provoke behavior on our part, as valuable as that action may seem. Rather, the goal which we should aim for when responding to a challenge is both intellectual and spiritual. HaShem designs our challenges in order that we learn from them, and in order that we grow from them.
The learning which we are expected to accomplish involves our increased understanding of our role in this world and how a Jew must conduct him or herself in times of strife and uncertainty. The spiritual growth is that we should challenge ourselves to accept that no matter what seems to beset us, there is a Divine plan and an appropriate choice for us to make.
At Marah (14:25), the Torah writes that HaShem gave us chok u'mishpat - a statute and a rule. The Rambam explains that these represent those same two levels of focus. Chazal have told us that the "statute" refers to observing the Shabbos. The "rule" refers to following laws of justice.
These are the symbols for the "intellectual learning" expected of us, and the "spiritual growth" as well. Allegiance to integrity and justice of behavior is not just for its own sake. It is in order that we learn that HaShem wants us to set as our cognitive priority the importance of removing evil from the world. The Shabbos is not observed only for its own sake. Rather, Shabbos symbolizes that there is a Divine Presence to whom we have utter allegiance and devotion. This then governs our spiritual priority of living by our faith and our belief.
* * * * *
"...na'chisa b'chasdecha am zu go'alta nihalta b'uzecha..." (15:13)
"...You guided the nation You redeemed with kindness and led them with power..."
The Rosh presents parallel concepts with a somewhat mystical spin. He notes that Chazal have taught that the universe is founded on three principles: Torah, Service and Kindness. HaShem wants us to adhere to the Torah, to serve only Him, and to bestow charitable and loving acts unto others.
He writes that each of these principles has a Divine basis, alluded to in our verse. "You guided with kindness" refers to acts of gemilus chasadim. "You led with power" refers to Torah, which is called "oz" as we see in Tehillim 29:11. Our verse closes by saying that HaShem guided and led us to "ne'vea kodshecha" - His Holy Shrine. This alludes to the Great Temple in Jerusalem where our highest form of worship was undertaken.
The actions which we undertake in this world have a higher source. They are anchored to the Divine teachings of living according to Torah law, devoting ourselves faithfully to HaShem and emulating His values or attributes by taking care of others and abolishing evil and cruelty.
The Rambam deduces this from HaShem's formal teachings to us. The Rosh deduces this from the Heaven-sent events we witnessed during times of miraculous wonder.
Good Shabbos from Jerusalem, karta d'shufraya. D. Fox
"...in order to test them: will they follow My Torah or not..." (16:4)
HaShem explains to Moshe that the challenges which come our way from Above are for a purpose. Will we follow the ways of Torah or will we neglect and forsake them when facing adversity?
The Rambam (Moreh HaNevuchim 2:31, 3:24,32) writes that challenges and struggles are not given to us in order that we act, or react, correctly. The goal is not to provoke behavior on our part, as valuable as that action may seem. Rather, the goal which we should aim for when responding to a challenge is both intellectual and spiritual. HaShem designs our challenges in order that we learn from them, and in order that we grow from them.
The learning which we are expected to accomplish involves our increased understanding of our role in this world and how a Jew must conduct him or herself in times of strife and uncertainty. The spiritual growth is that we should challenge ourselves to accept that no matter what seems to beset us, there is a Divine plan and an appropriate choice for us to make.
At Marah (14:25), the Torah writes that HaShem gave us chok u'mishpat - a statute and a rule. The Rambam explains that these represent those same two levels of focus. Chazal have told us that the "statute" refers to observing the Shabbos. The "rule" refers to following laws of justice.
These are the symbols for the "intellectual learning" expected of us, and the "spiritual growth" as well. Allegiance to integrity and justice of behavior is not just for its own sake. It is in order that we learn that HaShem wants us to set as our cognitive priority the importance of removing evil from the world. The Shabbos is not observed only for its own sake. Rather, Shabbos symbolizes that there is a Divine Presence to whom we have utter allegiance and devotion. This then governs our spiritual priority of living by our faith and our belief.
* * * * *
"...na'chisa b'chasdecha am zu go'alta nihalta b'uzecha..." (15:13)
"...You guided the nation You redeemed with kindness and led them with power..."
The Rosh presents parallel concepts with a somewhat mystical spin. He notes that Chazal have taught that the universe is founded on three principles: Torah, Service and Kindness. HaShem wants us to adhere to the Torah, to serve only Him, and to bestow charitable and loving acts unto others.
He writes that each of these principles has a Divine basis, alluded to in our verse. "You guided with kindness" refers to acts of gemilus chasadim. "You led with power" refers to Torah, which is called "oz" as we see in Tehillim 29:11. Our verse closes by saying that HaShem guided and led us to "ne'vea kodshecha" - His Holy Shrine. This alludes to the Great Temple in Jerusalem where our highest form of worship was undertaken.
The actions which we undertake in this world have a higher source. They are anchored to the Divine teachings of living according to Torah law, devoting ourselves faithfully to HaShem and emulating His values or attributes by taking care of others and abolishing evil and cruelty.
The Rambam deduces this from HaShem's formal teachings to us. The Rosh deduces this from the Heaven-sent events we witnessed during times of miraculous wonder.
Good Shabbos from Jerusalem, karta d'shufraya. D. Fox
posted by Rabbi Dr. Fox at 8:41 AM
0 Comments:
Post a Comment
<< Home