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Moses 'staff

The Ten Commandments - Charlton Heston

At the beginning of the Parsha Shemot, when the episode of the burning bush, Moses is seen directed to "take this stick in his hand" ( Shemot 4, 17), the very man who had previously changed into a snake, because "it is through him that you perform all the miracles" in Egypt. It turns out that this cane was actually anything but ordinary since the verse refers to then as "The stick of the Lord" (verse 20). Trying to trace through traditional sources pathways and the implications of this stick ... prodigious

In fact, this staff seems to follow the fate of the Jews throughout their many journeys Numb: all the miracles of the Ten Plagues of Egypt were accomplished with his "help" and it is by waving the Red Sea opened before the children of Israel (Shemot, 14, 16). It was he who gave them fresh water in the rock hitting two reprisb his (see Shemot, 17, 5 and Bamidbar, 20, 8), and it was he who raised towards the sky, gave the victory to Israel face Amalek (Shemot, 17, 8).

Now it appears that in reality, this stick Providence earned its designation as " Verge of the Lord" not only by virtue of the many miracles that opera as many sources confirm that its origins are among the that are more supreme ...

Since the beginnings of Creation ...

If it is in itself interesting to see how this wonderful club arrived in the hands of the savior of Israel, these descriptions will help us further to understand their nature and try to discover the secret.

In Pirke Avot (chapter 5, 6), the Mishnah lists ten creations that were born the "twilight", ie before the first Shabbat concludes the Work of the World.

It is particularly "arc-en-ciel, Manna, and the stick." Contrary to what some may believe, that stick was in fact nothing of a branch of wood on many occasions, the Talmudic tradition (Yalkut Shimoni ibid. and Chapter 261, Zohar page 272) describes it as being cut from a material called " Sanpirinon " (which is close - certainly wrongly - sapphire) which were also engraved with the Tablets of the Law ( Zohar Shemot, page 84 / b). On this staff, were registered on the divine name, the names of the Patriarchs and the ten plagues of Egypt in the form of acronyms that are formulated in Haggb gada Pesach "Datsa'h Adach Béa'hav" (DeRabbie Pirke Eliezer, chapter 40).

Going in the same sense that this Mishna, the Midrash (Yalkut Shimoni, Shemot 173) for his part described the many vicissitudes of this staff since the day of its creation:

"'You shall take the same stick with you': this stick which was created at dusk was donated to the premlier Adam man in the Gan Eden when he was expelled from the Garden of Eden, Adam brought with him and sent it to ' Hanoch which in turn gave it to Chem ; Chem transmitted it to Avraham, Avraham Yitzchak to , to Yitzchak and Yaacov Yaakov prevailed with him to Egypt where he gave it to Yosef . On the death of Joseph, all his possessions were seized and stored in the palace of Pharaoh. In those days, Jethro was one of the magicians of Pharaoh, and seeing the stick, he coveted. He seized it, took him home and planted it in his garden. But since then, he could not approach him ... When Moshe went to Midian, he entered the yard of Jethro and seeing the stick, he read the inscriptions were engraved, he reached out and grabbed him. Seeing this, Jethro said: 'This man is one who will deliver Israel from Egypt, and that is why he gave him his daughter to wife Tsipora.

It is understood easily: the "object" was no ordinary because during all those generations, he found himself always in the hands of the most important of their time.

a divine instrument

Made in the dawn of creation and transmitted across generations with infinite care, the stick seems to have always been invaluable, and it is also through him that were all made many miracles of the epic of Hebrews just before, during and after the Exodus from Egypt.

But what was the exact nature of this special club?

is certainly in that other traditional way - from the Midrash Tanchumah (Vaéra, 8) - that will draw more precisely, in our view the essence of this Instrument miracle: "... Because the King of kings, the Holy One, blessed be He, granted a part of His honor those who fear Him. (...) Why? In a king of flesh and blood, it never takes place on his throne, but the Holy One Blessed be He seated King Shlomo on His throne! (...) In a king of flesh and blood, it never uses his scepter, but the Holy One, blessed be He gave his scepter to Moshe as he says: 'Moshe took the baton in his hand of the Lord' ! .

" Charvis - scepter - represents, both in Jewish tradition for all the monarchies of history, power and authority placed in the hands of a monarch. As shown in Ibn Ezra (Esther, 4, 11), the term "Charvis" has the same etymological root as the word "head" - that is to say "sticks" per se - since it symbolizes the ultimate coercive power and the influence exercised by an authority over a nation. We see for example that it is through his scepter the king Ahasuerus granted - or refused - the grace to those who came to his court without being invited. Also, in a passage where King Shlomo surprised that his mother plans to give the hand of the Avichag Shunammite his rival Adonijah, the king of Israel said, "What do you ask for him the kingship? "(Kings I, 2) - Rashi says that expression by this picture:" From when it will use the scepter of the king, his power will resume! . Thus, if in mortal kings scepter stands as a symbol of absolute power is in the same spirit as we develop this "stick of the Lord", ie the scepter of the King of kings ... Indeed , the sages teach us that there are three "key" that the Holy One, blessed be He sometimes book, depending on the circumstances, in the hands of His servants, the key to fertility, the key to the rains and the key resurrection of the dead (see Rabbeinu Bé'hayé, Bereshit, 30, 2).

Defying the rigor of nature, these different "keys" are those that open doors belonging to God and, in some situations quite exceptional, are sometimes carried out by men of a very high level. This was particularly the case in the episode where the prophet Elisha revived the dead child of Shunammite miraculous way. If these three keys provide power to men to whom they are assigned, their influence is limited however to their own domain: each key is likely to open a single door ...

The key of keys

But it is here that there is indeed "a key keys", that is to say an instrument by which man holds in his hands all the powers of nature : stick to the Lord - this divine scepter which alone represents the divine right over all the forces of nature!

is in this vein that one of the great masters of Chassidut, Rabbi Levi Yitzchak of Berditchov zatsal, wrote in his book "Kédouchat Levi" (on Béchala'h) that " mate "[stick] derives in Hebrew the idea of "tipping" [léhatot] elements. That is why, says the author, Moshe said before starting the battle against Amalek: " will stick in my hand " - by implying: "This power that God has Blessed be He, to tip the world and direct it according to His will, it is here in my hand, insofar as I can tilt the world according to my will! This rod of God was not just a "symbol " of power as can be conceived for ordinary scepters since appeared instead as the true "Channel" through which the divine miracles were conveyed. In this sense the Midrash may declare that the Creator gives a part of Her honors those who fear to the extent, by assigning the scepter Moshe God gave him the power to actually control the nature and to change the rules at will!

Moreover, if the Pirke Avot mention that this was one stick of creations befallen the world on the eve of the first Shabbat, the relationship between these various elements seem to present as evidence: indeed, as explained The Rambam in his commentary on the Mishnah, the various works created in extremis all have in common is that they extract themselves completely from the scope of the laws of nature. Now at first glance, this stick - due to his appearance - seems to be nothing "supernatural", contrary to the "mouth of the ass" of Balaam shamir or worm capable of grinding stone without producing waste that were fundamentally exceptional in nature. But as we have seen, if the stick of Moses so defied the laws of nature, c'en'est not so much by its physical form but rather by virtue of its power ... because it was essentially the key on which nature had no control over.

Yonathan Bendennoune

shiurim

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Eshet' Hayil

A Woman of Valor Naomi Teplow


The "virtuous and brave woman"

We know particularly well the transition between the tenth and last verse of the Book of Proverbs Eshet 'Hayil
Eshet' Hayil is a praise of the good wife, a definition of "perfect woman" according to Judaism. Is sung at the magnification of the home before the Shabbat table on Friday night, and when you cry this wonderful wife, upon the death of the latter.
According to tradition, the poem was written by King Solomon

חיל The word (' Hayil ), appearing in verses 10 and 29, is considered a summary of the character of the good wife. Although traditionally rendered as "virtuous" or "noble", its root, which is חייל also built the word ('Hayal, soldier) gives a sense closer to "powerful" or "brave." Other occurrences of the word 'Hayil in leTanakh refer also to the war.

Proverbs 31

Words of King Lemuel. Oracle which his mother taught him.


What can I say, my son? I'll tell you that the son of my womb? What can I say, My son, the object of my wishes?
Give not thy strength unto women, nor thy ways to that which destroys kings.
This is not for kings, O Lemuel, It is not for kings to drink wine, nor for princes strong drink
For fear that drinking they forget the law, And pervert the rights of all the unfortunate.
Give strong drink to those who perish, and wine unto the bitter in soul;
Let him drink and forget his poverty, and he does not remember most of his troubles.
Open thy mouth for the dumb in the cause of all who are destitute.
Open thy mouth, judge righteously, And defend the poor and needy .
Who can find a virtuous woman? It was much more valuable than pearls.
The heart of her husband trusts in her, so that he shall not fail.
She does him good and not evil all the days of his life.
She seeketh wool and flax And works with one hand happy.
It is like a merchant ship, she bringeth her food from afar.
She rises while it is yet night, and giveth meat to her household and a portion to her maidens .
She considers a field and buys it: with the fruit of her hands she plants a vineyard.
She girds her loins with strength, and strengtheneth her arms.
She feels that her merchandise is good: her candle goeth not out by night.
She puts her hand to the distaff, And her hands hold the distaff.
She reaches out to the unfortunate, she reaches out to the needy.
She is not afraid of snow for her household: for all her household are clothed with scarlet.
She makes blankets, her clothing is fine linen and purple.
Her husband is known in the gates, when he sitteth among the elders of the land.
She makes linen garments and sells them, And delivers sashes to the merchant .
It is coated with strength and glory, and she laughs at the future.
She opens her mouth with wisdom, and of kindness is on her tongue.
She watches over what happens in her household, and eateth not the bread of idleness.
His son will rise up and call her blessed; Her husband gets up and praises her: Many daughters
have done virtuously; But you you surpass them all.
Grace is deceitful, and beauty is vain: but a woman who fears the Lord, she shall be praised.
Give her of the fruit of his labor and his works in the gates of praise.

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Tashlich

"Tashlich" is a ritual made of water, vital.


Cited by many masters since the time of the Middle Ages, this custom is to go to a source of living water after the Mincha prayer (prayer of the afternoon) Rosh Hashanah .


Tashlich is a custom observed wherever there are Jews, both Sephardim and Ashkenazim, although they are far from each other by continents and centuries.

Rabbi Nosson Scherman wrote "Tashlich" Artscroll Mesorah Series, where he says: "Tashlich appears as a manifestation of the genius of Israel to devise ways to perfectionnersoi himself in service to God."

This particular ritual is not mentioned in the Bible nor the Talmud. His earliest printed reference found in the work of Rabbi Yaakov Molin (known as Maharil, from 1360 to 1427), who embodies the biblical basis for this custom allusive symbolism in the words of the prophet Miha ( 7:19): "And you cast all your sins into the depths Sea .

The Hebrew word "Tashlich" means, in effect, "fling." And the ritual for us is a clear staging of the act of throwing.


The first day of Rosh Hashanah in the early evening, after the religious service of "Mincha" (except when the first day of the year falls on Shabbat because in this case the Ashkenazi repel the recitation Tashlich the next day), we Jews we meet along a river, stream, lake, sea or any other extension running water.
Divine Presence, who never ceases to watch over us. At the same time, their inability to defend themselves against a net launched in water is a good metaphor for our own disarmament when we are helpless.
standing there, we empty our pockets filled with breadcrumbs made explicit in the past before, and we throw them in the water as if they embodied our own faults, mistakes throughout the coming year just ended.
In this way, we try to detach ourselves from these transgressions in the hope of undoing what we did, with the aspiration to succeed in being what we are, what we are truly capable of being.


Another reason has been given to support this practice.
Tanchuma The Midrash (Parashat Vaiera) tells us that when Abraham was challenged by God through the litmus test of his life, the divine command to sacrifice his son Isaac, considering this event, both that Satan has carte blanche to use any means by which it might stop our first patriarch, weakening its devotion.

After repeated failures, Satan takes finally the form of a deep river constituting a critical way, obstacles to the path of Abraham and Isaac. However, father and son sink into the water and only Abraham asks for help to God when, with water up to his neck, he realizes he can not reach the destination fixed . God intervenes and the river disappears.

But, as the Rabbi Scherman said, "it was the determination of Abraham who defeated Satan ... God knew what Abraham would do, but human beings are created to act, and for this reason that Abraham was to translate his loyalty in the language of the act.

Perhaps it is worthwhile to recall here that the term "Satan" means, literally, obstacle, adversity.
These same primordial waters that nourished the Garden of Eden through a river that was divided in turn into four parts: le Pichon, the Gihon, the Hidekel (Tiger) and Prat (Euphrates ).
This paradise was thus totally independent of the vicissitudes of time. From a meteorological perspective, as happened in any rain, and a chronological point of view, insofar
even then the finiteness does not reign.
was under the "umbilical cord" that was feeding the garden of Eden ensured its steady growth.


This picture looks like paradise and that of the uterus inexhaustible supply vessel, abundant in amniotic fluid, which has housed and fed for nine months before our own birth.
cutting umbilical cord could be a metaphor, then the expulsion of Adam and Eve, their release or deportation of a sudden, this idyllic place. And their journey through life from is trying to avoid obstacles.
waters Tashlich we are offered as an opportunity to undertake a process of transformation, renewal and rebirth.

It is no coincidence that Rabbi Meir Iehiel Gostinin refused to learn to play chess, basing its justification with the following words: "I was told that in this game I can not I retract a wrong move, and I think teshuva (repentance true, return true) can undo any wrong move. " Realizing
ceremony Tashlich we see the need to bow our heads over the waters in which we symbolically throw our sins. And inevitably we will face our own faces reflected in them.
Thus, there are those who, as in the case of Benjamin Mandelbaum, interpret the "Tashlich" as a deconstruction of the myth of Narcissus. This particular character, in love with his own image, falls into the water and died after alleged embezzling of its reflection.


During those intense days of Yamim Noraim, when we face our own image, in the light of Divine Judgement, we perceive surely cracked and failed, as through a broken mirror.

Tashlich, this ritual is water and a little more, we offer the opportunity to turn our mistakes into crumbs regeneration.

God wants this time we can start again.

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