Yitro 5773: Tziporah

This week’s Torah portion is named for Moshe’s (Moses’) father-in-law, Yitro (Jethro). “Yitro took Tziporah, Moshe’s wife, after she had been sent away…Moshe’s father-in-law,, Yitro, and his [Moshe’s] sons and his wife came to Moshe, to the desert where he was encamped, to the mountain of G-d.”

Moshe first meets his future wife, Tziporah, in parashat Shemot. Moshe flees from Egypt to Midian and sits near a well where Tziporah and her six sisters are harassed by a group of shepherds. Rashi explains in Shemos Rabbah 1:32 that the shepherds bother the sisters because Yitro, a Midian chieftain, had abandoned idolatry and as a result is banned from living in the community. The Midrash tells that it is Tziporah who cleanses her childhood home from idolatry. There is a connection to her name, which means “bird”, with the purification process whose final step is the sacrifice of a bird.

Rabbi Avrohom Gordimer on ou.org explains how Tziporah's background is critical to her position as Moshe's wife and why it is the perfect training ground for her marriage.  “Moshe would take the position of a courageous, lone pioneer on a very unpopular mission, driven by his belief in G-d's command, yet largely rejected by society…His mission compelled him to now confront Pharaoh and disavow his association with him and the Egyptian monarchy. Similarly, Yitro and his family departed from the spiritual norm of their locale. Their total and sincere rejection of avodah zarah (idolatry) thrust them out of a position of leadership and into a role of lone rebels and traitors.“

Moshe rescues the girls and helps them draw water for their sheep. When the girls return home, their father tells them to invite Moshe for a meal. The Midrash tells that Tziporah, true to her namesake, “takes flight” and runs to bring Moshe home. Writes Rebbetzin Tziporah Heller on tziporahheller.com: “The strength of her intuitive connection to Moshe’s spiritual nature is what inspired her.”

Moshe stays in Midian, marries Tziporah, and they have a son, Gershom. Later in the same Torah portion, G-d reveals Himself in the burning bush and tells Moshe to return to Egypt. Moshe sets out with Tziporah, Gershom and their newborn baby boy, Eliezer. On the way, they stop at an inn and there is a strange incident. The text says, “The L-rd met him [Moshe] and sought to put him to death. So Tziporah took a sharp stone and severed her son’s foreskin.”  Rashi explains that Tziporah recognizes that G-d is angry that Moshe, fearing for his son’s health and safety during travel, had not circumcised his son. Tziporah’s quick thinking, and her innate understanding of what G-d requires, saves Moshe’s life.

Moshe ends up sending back Tziporah and his sons to Midian instead of taking them to Egypt. Rashi explains that Moshe’s brother, Aharon (Aaron) discourages him from taking them because of the suffering in Egypt. In this week’s Torah portion, the family is reunited.

There is a final mention of Moshe’s wife in Bamidbar/Numbers 12: “Miriam and Aharon spoke against Moshe because of the Cushite woman whom he had married.” They criticize Moshe for separating from his wife so he could better focus on prophecy. The commentators differ as to whether or not the Cushite woman is Tziporah. Rashbam believes that Moshe marries a woman from Cush where he settles before he goes to Midian and marries Tziporah. Rashi asserts that the Cushite woman and Tziporah are one and the same, Cushite being synonymous with “beautiful”.  There are many who understand Cushite to be Ethiopian/Sudanese and a Cushite therefore to be dark-skinned.

http://www.tziporahheller.com/one_article.php?id=111

http://www.ou.org/torah/article/9418#.UQmE52csslT

Beshalach 5773: Devorah & Yael

This week’s Haftorah contains the Song of Devorah. The Haftorah, found in Shoftim/Judges 4-5), corresponds to the weekly Torah portion in which the sea splits, the enemies drown, and Moshe (Moses) and Miriam sing in gratitude to G-d for the miraculous salvation of the Jewish People. The Song of Devorah similarly celebrates the miraculous victory of a small army of Israelites over a huge force of Canaanites.

Devorah is a judge and prophetess. “She would sit under the date palm of Devorah…and the Children of Israel would go up to her for judgment [because it would be immodest for a woman to be secluded with a man other than her husband.]” Devorah is the fourth of 15 judges, the only woman and the only prophet-judge until Shmuel (Samuel), the last of the judges. She is one of seven female prophets, including Miriam.

Devorah’s story takes place during a time in which “there was not yet a king in Israel and a person did whatever he chose to do.” (Shoftim 21:25) There is rampant sinfulness and foreign oppressors. G-d chooses a leader, known as a judge, who could inspire the people to repent and return to G-d’s favor.

Yavin, king of Canaan, and his general Sisera, had been oppressing the Israelites for twenty years. Devorah receives a prophecy from G-d telling her it is time to assemble a small army to challenge the Canaanites. He instructs Devorah to appoint her husband, Barak, to lead the attack.

Barak, which means “lightning”, is also called Lapidot, which means “torches”. Rashi explains that Devorah is responsible for making the wicks used to kindle the menorah in the Shilo Tabernacle. The Midrash in Eliyahu Rabba tells that Devorah sends her husband to the Tabernacle with the wicks. He fashions thicker wicks that increase the light in the Tabernacle.

In the Midrash, Barak/Lapidot is described as an “am ha-aretz” (literally, “person of the earth”, a laborer, not a scholar). Dina Coopersmith on aish.com writes: “Devorah focuses on her husband’s strength and suggests that he bring the wicks she made to the Tabernacle, hoping he’d find uplifting company there which will inspire him toward spiritually-oriented deeds.”

When Devorah relays G-d’s warfare directive to Barak, he tells her, “If you come with me, I will go, but if you don’t come with me, I won’t go.” Devorah agrees to accompany her husband, but she tells him: “There will be no glory for you in the course you are taking, for then the L-rd will deliver Sisera into the hands of a woman.” Writes Mrs. Coopersmith: “Barak has instilled within himself such a high level of trust in Devorah’s prophecy, coupled with his own humility, that he was willing to forego his own honor as a military victor. As a result, he becomes a partner with Devorah in her spiritual song of thanksgiving.”

Despite being incredibly outnumbered, Barak achieves a victory, receiving help from the forces of nature. Fiery stars fall onto the battlefield, causing the enemy to retreat to the Brook of Kishon. The water miraculously rises, drowning all but the general Sisera.

Sisera’s fate is left in the hands of a courageous woman named Yael. She invites Sisera into her tent and feeds him creamy milk until he falls asleep. Then she drives a tent peg into his head! Writes Mrs. Coopersmith: “In those days, being conquered at the hands of women was considered humiliating. Their degrading insults designed to humiliate the Jews, resulted in equal mortification regarding the ‘feminine’ nature of their downfall.”

After the fall of Yavin, Devorah leads the nation for forty peaceful years. She restores Torah scholarship, inspires the people to follow Torah laws and brings them closer to G-d. Mrs. Leah Kohn on torah.org writes about Devorah’s leadership style: “Devorah exhibits a woman’s ability to instill rather than impose, to invigorate rather than force, and to cultivate rather than command.”

http://www.torah.org/learning/women/class62.html
http://www.torah.org/learning/women/class63.html
http://www.aish.com/jl/b/women/Women-in-the-Bible-7-Devorah.html

Bo 5773: Rosh Chodesh

In this week’s Torah portion, G-d issues the first commandment to the assembled community: “This month [Nisan] shall be to you Rosh Chodesh (the head of the months); to you it shall be the first of the months of the year.”  While the mitzvah applies to all Jews and establishes the Jewish lunar calendar, it has special significance to women.

There is a well known midrash about the construction of the golden calf idol while Moshe (Moses) is on Mount Sinai receiving Torah. (Torah relates the original account in Shemot/Exodus 32.) The midrash tells that the men approach the women and ask them to donate their gold jewelry so it could be melted down to construct the golden calf. The women refuse. Because they distance themselves from idolatry, the women are rewarded with Rosh Chodesh as a special day for themselves.

Shulchan Aruch marks Rosh Chodesh as a mini-holiday observed by eating a special meal and dressing up. In addition, many women have adopted the custom of abstaining from household duties such as laundering clothing.  

Rabbi Moshe Goldman writes on chabad.org about the Lubavitcher Rebbe’s interpretation of the midrash: “The women’s non-participation stemmed from their greater faith [than that of the men].  Though they had just spent more than two centuries in idolatry-steeped Egypt, a fact that explains why the men caved so quickly at the hint of trouble, the women’s faith remained unshakeable, and they considered the idea of making an idol totally unthinkable.”

Writes Rabbi Goldman: “Rosh Chodesh celebrates the monthly renewal of the moon, after it wanes to the point of disappearance. Thus Rosh Chodesh celebrates the concept of perpetuity – notwithstanding life’s peaks and plunges.  And it is the woman who – through her steadfast faith – ensures our nation’s survival; it is she who ensures that no matter how much we wane, we will always be renewed.”

Va'eira 5773: Elisheva

The second reading of this week’s Torah portion details the heads of the paternal clans of the Levites, by their families. Moshe (Moses) and Aharon (Aaron) are members of the most respected tribe, Levi, and the most respected Levite family, that of Amram. Moshe and Aharon’s lineage is a critical aspect contributing to the honor the people accord them as leaders. Therefore, Torah is explicit in naming Aharon's wife and noting her lineage: “Aharon took to himself for a wife, Elisheva, the daughter of Amminadav, the sister of Nachshon, and she bore him Nadav and Avihu, Elazar and Itamar.”  Elisheva was from the Davidic line (antecedents of King David) and her marriage to Aharon links the dynasties of kings and Kohanim (priests).

There is no other mention of Elisheva in Torah, although she must have been present at the inauguration of the Mishkan (Holy Tabernacle) related in Parashat Shemini. It is the Talmud (Zevachim 102a) that informs of her presence. “Elisheva had five reasons for joy on the day the Mishkan was inaugurated: 1. her brother-in law, Moshe, was “king”; 2. her husband, Aharon, was Kohen Gadol (High Priest); 3. her son, Elazar, was next in line for Kohen Gadol; 4. her grandson, Pinchas, was the priest anointed for war; and 5. her brother, Nachshon, was prince of the tribe of Yehudah (Judah) [and he was the first of the 12 princes to make a gift offering for the inauguration.]” In addition, Elisheva’s nephew, Betzalel, was the chief architect of the Mishkan.

Talmud goes on to reference the tragedy that occurs the same day: “At the time, she mourned the loss of her two sons [Nadav and Avihu].”  The sons’ puzzling deaths and Aharon’s stoic reaction is recounted in Parashat Shemini (Vayikra/Leviticus 10:1-3).  “…they brought before the L-rd foreign fire, which He had not commanded them. And fire went forth from before the L-rd and consumed them and they died before the L-rd…And Aharon was silent."

Vayikra Rabba 20:2 relates the same event, but from Elisheva’s perspective: “Elisheva, the daughter of Amminadav, did not enjoy happiness in this world. True, she witnessed the five crowns [attained by her male relatives] in one day…but when her sons entered to offer incense and were burnt, her joy was changed to mourning.”

Eishet Chayil (A Woman of Valor), King Solomon’s tribute to women sung by husbands to their wives on Friday evening, is said to reference twenty influential Biblical women. The following verse speaks of Elisheva: “Strength and dignity are her garments; she laughs to the last day.”  This presents a contrasting view of Elisheva. Rather than holding on to her sadness and becoming embittered, she cultivates a positive outlook. It takes tremendous strength of character to respond to tragedy in this manner; she holds her head high and does not let a negative worldview diminish her. She appreciates and focuses on the good in her life and continuously thanks G-d for the blessings He has bestowed.

Generally the name Elisheva is translated as “my G-d has sworn” since sheva means “oath”.  Sheva also is related to the Hebrew word seva, which means “satisfied” – “my G-d has satisfied [me]”.  Elisheva is satisfied with her life.

My gratitude to Vivienne Frank for her insights on Eishet Chayil. 

 

Shemot 5773: Shifrah and Puah

This week’s Torah portion begins the book of Shemot (Exodus.) It marks the debut of a new Egyptian Pharaoh who enslaves the Jewish people and sets out to curtail the growth of the Jewish Nation. He orders the Jewish midwives, “of whom the name of the first was Shifrah and the name of the second, Puah…‘When you deliver the Hebrew women, and you see on the birthstool, if it is a son, you shall put him to death...’ But the midwives feared G-d and they did not do as the king of Egypt had spoken to them, and they caused the boys to live.” Writes Mrs. Leah Kohn on torah.org: “[Pharaoh] assumed that the Jewish midwives would follow his orders under threat of death. However, he did not reckon with their spiritual greatness and commitment to G-d and the Jewish Nation.” Writes Sarah Zadok on chabad.org: “Their fear of G-d surpassed their fear of a human king.” Chazal (our Sages, may their memory be a blessing) tell that Shifrah and Puah are Yocheved and Miriam, mother and sister of Moshe (Moses). Rashi writes that Shifrah’s name derives from the Hebrew root m’shaperet, “to beautify” or “to swaddle or cleanse”. Puah’s name comes from her special way of speaking and cooing to soothe crying babies. Writes Mrs. Kohn: “The midwives’ commitment to G-d included a commitment to the promulgation of the Jewish people, which they expressed not only by saving the lives of Jewish-born infants, but doing everything in their power to care for them after birth.”   The text goes on with Pharaoh asking: “Why have you done this thing, that you have kept the boys alive? And the midwives said to Pharaoh ‘Because the Hebrew women are not like the Egyptian women, for they are [skilled] as midwives; when the midwife has not yet come to them, they have [already] given birth.’ Pharaoh believes the midwives and allows them to carry on their important work. And thus they continue to preserve the Jewish people. Immediately after, the text recounts: “G-d did good to the midwives, and the people increased and became very strong. And it was because the midwives feared G-d that He made houses for them.”  The “houses” refer to Yocheved and Miriam’s descendants. Shifrah/Yocheved, mother of Aharon (Aaron) and Moshe (Moses), mothers the dynasties of Kehuna (Priests) and Leviah (Levites). Puah/Miriam mothers the Malchut, the Royal Dynasty or House of King David. Why is fear of G-d seen as the source of the midwives’ behavior and why is it considered so fundamental to the Jewish greatness they embody? Writes Mrs. Kohn: “In order to be able to do the right thing, especially in adversity, one’s actions must transcend self-interest or fear of consequence. The only basis for this strength is fear of G-d. When a person’s good deeds are completely motivated by G-d-given standards, he or she will act correctly, no matter what. Such a person understands G-d’s awesomeness in a very real way, and will have the strength to be loyal to His will even in the worst times. This is the essence of fear of G-d, which gives permanence to Jewish values, while more humanistic values and definitions of right and wrong vary according to time, place and human interest.” This is the level of Shifrah/Yocheved and Puah/Miriam. Excerpted from  http://www.torah.org/learning/women/class45.html