Yeshayahu Leibowitz commented on the last verse of this parasha, with reference to Rashi’s commentary. The verse states that “he heard the voice communicating with him…”.The masorah gives the vocalisation of the word as “middaber” rather than the usual “medaber”. This is in the reflexive form indicating an action reflecting back to the individual who performs it. Rashi stated that “middaber” is like “mitdaber” indicating that G-d was speaking to Himself and Moshe heard from his inner self.  Leibowitz explained that this was not an acoustic event in which the sound reached Moshe.

Rather, there was a process in the self-awareness of Moshe whereby he heard G-d speaking to Himself.    He understood G-d’s meaning, hearing G-d’s voice from within his own self. Rashi anticipated the view of the Rambam who wrote that prophecy was something which occurred in the self-awareness of the man who had reached the ultimate degree given to man in perceiving G-d. Leibowitz argued that because Rashi and Rambam expressed the same view, this must indicate a feature of basic faith. It was a point not previously noted by any of the previous commentators, but then, 400 years after Rashi, developed by R’ Ovadya Seforno. He  taught that G-d does everything for Himself and by knowing Himself, He knows and does good to others and the action manifests itself to the one affected by G-d in accordance with his capability.

Rashi thus explained that where it states in the Torah “   and G-d spoke”, the listener heard according to his capability, indicating a way of understanding the meaning of G-d’s speaking to man.If Aaron had been there he would not have heard anything.

Esther was chosen as a bride for King Achashverosh of Shushan without having to declare herself as Jewish. As Queen, she could only have an audience with the King if he requested it.When Haman was given the royal assent to kill the Jews, Esther had to intervene, as her uncle Mordechai explained that she was just as much at risk as the rest of the Jews.

In the Meam Loez commentary, Mordechai urged Esther to avoid delay in approaching the King to reverse the decree.  Esther said she would fast for three days, knowing that she risked being killed for approaching the king herself, and she requested that Mordechai ask the Jewish people to fast for three days, to pray and ensure they atoned for their sins. She said “all of you fast for me, and I and my girls will similarly fast, and with that I will go to the king in violation of the law, and if I perish, I perish.” The comment from Manoth Halevi was that Esther was saying that if there was a chance to save her people, her life meant “nothing”. “Let the Jews all act together, and show their unity and mutual love.The king would realise the power of the Jews’ unity and know that they would be able to defend themselves.”The commentary went on to point out that if Esther was going into the king’s chamber, she would have to eat willingly of his non-kosher food, submit to his every request, and be his willing wife. She wanted people to support her in praying that she be forgiven for these sins.

The commentary Teshuvot Rivash stated that for three days, Esther rejected her royal clothing and on the third day, she dressed in her finery and it was evident from her face that she was a royal personage. Ruach Hakodesh commented that the three days of fasting, prayer and meditation had brought her into a high state of spiritual enlightenment. The Divine presence was with her as she walked into the king’s chamber. Her face appeared calm and untroubled, and “he stretched forth the golden sceptre that was in his hand”. Manoth Halevi commented that her calm beauty had a soothing effect on his demeanor, and his rage that she had violated the rule subsided.

When the king asked her what she wanted, she invited him and Haman to a feast she would prepare.  At that she asked them both to come again the next day for another banquet. And when the king asked again what she wanted she asked that her life and the lives of her people be spared. The commentary in Yad Hamelech was that she was saying, “my people are as innocent as I am, spare them and I too shall be saved”. When the king asked who the perpetrator was she could point the accusing finger at Haman. To compound Haman’s predicament he fell into a compromising position with Esther, begging that she save him while Achashverosh was out of the room.

This record illustrates the value of preparation in all ways, before a perilous challenge. The Divine inspiration was a key factor in Esther’s capacity to prevail, and save the Jews. She set a fine example for us today.

The Book of Esther Yalkut Me’am Lo’ez.

In a Jerusalem Post article entitled Family Ties and Binds,  Liat Collins reflects on different aspects of the Jewish people (Am Yisrael). This reflection occurs as the annual conference of the General Assembly of the Jewish Federations of North America - until recently known as the United Jewish Communities (UJC) gets underway in Washington DC.

Collins discussed the 2 way links between Israel and the Jewish Diaspora, and how they will move forward into the future.

“Am Yisrael Chai” is certainly one of the most stirring Jewish expressions. The Aish website provides a reminder that the expression “Am Yisrael Chai, Od Avinu Chai” (The people of Israel lives, our forefather still lives)  is linked to when Joseph asks his brothers if his father lives (Braishit  45:3). 

The song became particularly popular when sung by Carlebach during the 1970’s demonstrations for Soviet Jewry. Here is a great early video of Shlomo Carlebach, and a discussion from J Birnbaum on the origin of this anthem (this latter site also has excellent links to Jewish music, from Shule to modern).

Moshe predicted that the Jewish people would be rebellious after his death just as they had been during his life. He knew that the people would act corruptly and stray from the path that they had been commanded to keep to. He predicted that evil would befall the Jewish people if they “did evil in G-d’s eyes and angered Him through their handiwork”. He therefore had commanded the Levites to place the Torah next to the Ark to be kept at the heart of the nation as he hoped (R’ Hirsch) the words of the Torah would be in the hearts of the people.

This prediction of the straying of the Jewish people was juxtaposed several times with indications of how to return to G-d’s way. At the outset, Moshe had said that all the people should enter the covenant with G-d to be His people, and they should not serve other gods or practise idolatory. From all other sins and deviations they could return to G-d.

Yeshayahu Leibowitz called Nitzavim the parasha of Teshuvah. The expressions which are related to SHUV include “you will take to heart”, “you will return to the Lord your G-d” , “G-d” will bring back your captives” , “if you return to the Lord your G-d with all your heart and with all your soul”. These concepts, taking to heart, returning , repenting , and redemption from captivity are intertwined and Leibowitz wrote that they “cannot be separated from one another”. Perhaps he meant that they are often steps in the process of Teshuvah, so important in the month of Ellul, the days of Rosh Hashanna, and the days leading up to and including Yom Kippur.

There are another two ideas which help to understand this. Moshe said that the commandment is not in heaven or across the sea, but that rather it is “very near to you”, “in your mouth and your heart to perform it”. Arizal said that these were the critical elements in mitzvot, thoughts, speech and action. Tzror Hamor wrote that these words are the key to repentance: confession (mouth), remorse (heart) and the need to correct one’s actions.

Moshe’s next statement contains the other important idea. He said “ I have placed before you today the life and the good, and the death and the evil”. And after some elaboration Moshe said “ Choose life to love G-d ….. for He is your life and the length of your days to dwell in the land which He swore to your fathers”. R’ Munk wrote that this is the supreme wish of the religious Jew, and quoted the Talmud (Ketuboth) that it is preferable to live in a city in Israel that is mostly non-Jewish than a city in another land which is predominantly Jewish. Clearly, the Torah repeatedly gives guidance as to how to live in Israel and to successfully hold onto it. 

Limmud means “learning” and its appropriate that Lammed, the first hebrew letter of the word Limmud - is the largest letter in the Alephbet reflecting the majestic, leadership role that learning plays. The importance of learning is reinforced by the fact that Lammed is also the middle, central letter of the Alephbet.

The organisers and speakers at the recently completed Limmud Oz weekend of Jewish learning and creativity in Sydney are to be congratulated for the variety and standard of the speakers and sessions.  Topics included “the openness of the community to alternative views”; indeed alternative voices were represented. The powerful “Waltz with Bashir” was screened and discussion afterwards attested to the willingness of Israelis to confront difficult issues. On a lighter note, it was great to hear about the important Jewish-Black links that developed the Chicago Blues scene. Muddy Waters, Howlin’ Wolf, Chuck Berry and others played key roles in popular music, and the Chess Music Label with Polish Jewish immigrants Lezjor and Fiszel Czyz (changed to Leonard and Phil Chess) were right behind them.

Its hard to not mention sessions such as the important Aboriginal-Jewish outreach, but with up to 13 concurrent sessions, the choice was wide.

Visiting speakers included the knowledable Israeli writer, commentator and interviewer, Ehud Ya’ari, an example of whose insights about the Middle East was shown in this recent article.

Emanuele Ottolenghii, who is based in Brussels, also provided a rapt audience with perspective on current political events, including those pertaining to the Iran, Israel and Europe. A recent article The Perfect Storm is an important read.

At the conclusion of Limmud, the film The Case for Israel was screened followed by discussion led by the charismatic Michelle Rojas from Stand with Us an organisation that is spearheading the fight on campus against Israel vilification. On the right of the blog, we have a link to the website which contains useful information to combat inaccuracies and prejudices on campus and generally. The DVD of the film can be purchased throught th website.

At Limmud, there was also plenty of live performance, and here is the US rapper Y-Love and Yidcore whose performance included the video “They tried to kill us, they failed, let’s eat”

… speaking of which, the food during the weekend was good too.

Rabbi Lau will be an honoured visitor to Sydney and Australia. His nephew, Amichai Lau-Lavie, in US and Israel, is carving a career in Torah but with a difference. It is called Storahtelling. 

As he says - “In the beginning, story mattered. Woven through the generations, sacred stories charted community courses and mapped individual life journeys. Today, many are denied access to the relevance and transformative power of their inherited legacies. The People of the Book often don’t know what’s in it. Bridging past and present, Storahtelling makes story matter again. Using an innovative fusion of scholarship, storytelling, performing arts and new media, the programs reclaim the narratives and traditions that define Jewish life yet have failed to adapt to modern times. Their goal is to add to the excitement of learning Torah and Jewish tradition.

AMICHAI LAU-LAVIE is the Founder, Executive and Artistic director of Storahtelling. An Israeli-born teacher of Jewish Literature and performance artist, he is described as “one of the most interesting thinkers in the Jewish world” by the NY Jewish Week, “iconoclastic mystic” by Time OUT NY, and “a Judaic Pied Piper who spins gold out of the inherent drama of biblical legends and scripture” by the Denver Westword. Amichai studied at various yeshivot, including the Shalom Hartman Institute and the Elul Center in Jerusalem. Between 1992 and 1996 he directed the summer programs at Melitz: the Jewish Zionist Centers in Jerusalem, focusing on the integration of Jewish education via the arts. His theatrical experience as a writer and performer includes the Theatre Company Jerusalem, The Acco Theatre Group in Israel and the Avodah Dance Ensemble in the U.S.

Read here to find out more about Storahtelling.

Links have been provided to 4 excellent websites on the right of the blog; well worth looking at from time to time.

Standpoint -  A broad range of articles - literary, political - general but many with an Israel and Jewish relevance. (the risk of internet addiction is alluded to in one article). This is an online highlight version of a relatively new UK jourrnal that is available in Sydney (I picked up a copy at the Rose Bay Newsagent on New South Head Rd).

Jewish World Review - An internet US based site with a dazzling array of articles on topics related to politics, ethics, religion, music, cartoons, and a broad range of links e.g Paul Johnson.

Azure - on-line version of an Israeli magazine - culture, literature, politics.  The archives include important articles such as one explaining what happened with the USS Liberty during the 6 day war.  This is a perennial anti-Israel claim, which has been knocked on the head by recently released classified information which confirms that it was a friendly fire mistake that occurs in all wars, contributed to by both US and Israeli errors.   Also, an overview of UNRWA  and the Palestinian refugees,  and one on Isaiah Berlin - liberalism and pluralism.

Institute for Global Jewish Affairs - Jerusalem-based, with a broad range of articles and video lectures, particularly from a political point of view.   Topics includes campus issues, anti-Zionism and anti-Semitism.

On the seventh day after the exodus from Egypt, the Israelites came to the Red Sea. A great wind blew from the East, the waters parted, and the Israelites were able to walk through on dry land. The Egyptians who pursued them were all drowned. On the seventh day of Pesach, the Torah reading is about this moment in Jewish history.

There was no biblical word for miracles. There were words such as “wonders” (niflaot) or “signs” (otot). The word for miracle in the Talmud was most commonly “ness”.

It was taken for granted in biblical times that miracles can and do occur. Miracles were not thought of as a suspension of natural law before the rise of modern science. A miracle was an extraordinary event which, because it was so different from the normal course of events, provided evidence of G-d’s direct intervention in history.

The Rambam believed that miracles were predetermined at the time of creation and therefore did not indicate a change in G-d’s will or wisdom. The difference between the act of nature and the miracle is a difference between the regular and the unique, although the unique is also governed by its own laws. The Rambam explained that in the miracle of the crossing of the Red Sea, the nature of the water was not changed but was affected by another natural force, the wind.

 For Rabbi SR Hirsch, it was not the miraculous incident itself that was important but its educational value. In the Biblical period, G-d revealed Himself to Israel by means of miracles in order to demonstrate that He was above nature and that nature was not omnipotent – an idea which the Israelites had acquired in Egypt. According to Hirsch, the continuing existence of the Jewish people is an ongoing miracle.

Heschl (in “G-d in Search of Man”, published 1959) used terms such as “the legacy of wonder” attributed to biblical figures and events. He wrote “what stirred their souls was neither the hidden nor the apparent, but the hidden in the apparent; not the order, but the mystery of the order that prevails in the universe”.

Daily prayer (Modim in the Amida) thanks G-d for “His miracles which are daily with us, His wonders and benefits which are wrought at all times, evening, morning, and night”.

To say that there is something miraculous about the existence of the State of Israel, would be to refer to the events leading to its formation and to its ongoing development and thriving, despite the obstacles and external threats. The building of the State has required faith, despite setbacks, and determination despite losses. The challenge of the education system today is to continue to address the issues involved in Jewish history, the events and the consequences, so that future generations will continue to have faith in their ability and in the purpose of maintaining Israel’s existence.

“Why the Jews” by Dennis Prager and Joseph Telushkin - published 1983, provides some helpful illumination of the nature of Judaism, even though the book focuses on anti-Semitism.  The role of Jewish nationhood and the state of Israel is particularly well discussed.

According to the authors “Judaism consists of 3 components: G-d, Torah (laws and teachings) and Israel (Jewish nationhood).  Throughout Jewish history, the Jews’ affirmation of one or more of these components has challenged, often threatened, the gods, laws, and nationalism of non-Jews among whom the Jews have lived.

Jewish nationhood as source of antisemitism

The 3rd component of Judaism is Israel, the biblical and historical name of the Jewish nation, and the name of the modern Jewish state.  Between 70 and 1948, Israel the nation existed while Israel the state did not exist.  To non-Jews and even to many Jews, the nationhood of the Jews is usually the most perplexing aspect of Judaism.

This confusion about Jewish nationhood is understandable.  For one thing, one normally associates a national group with a land and a state, and for nearly 2000 years, the Jews have lived without their state and almost all Jews lived in exile from their land.  A second source of confusion is that the Jews constitute the only group in the modern world that is both a religion and a nation.  For both these reasons, they are unique, which of itself often renders the Jews suspect in the eyes of others… the Jew is a member of both the Jewish nation and Jewish religion, and this has been so since the beginning of Jewish history.  To deny that nationhood is a component of Judaism is as untenable as to deny that G-d or Torah are components of Judaism.  This is particularly evident today, since Jewish nationhood is the one component of Judaism with which both religious and secular Jews identify.

There was one attempt by a group of Jews to eliminate the national component of Judaism.  During the 19th and early 20th centuries, Reform Jews in Germany and the US, fearing that any mention by the Jews of their peoplehood would offend non-Jews, called for the elimination of the national component of Judaism.  But even these radical reformers never denied that nationhood had always been a part of Judaism, they simply wanted it removed.  The attempt failed.  Judaism cannot survive without nationhood, since without this component it is by definition not Judaism but a new religion.

On the other hand, Jewish nationhood cannot survive the elimination of the religious components of Judaism. For the Jewish nation is defined by the Jewish religion.  The only way a non-Jew can become a member of the Jewish nation is by converting to Judaism.   The Jews are therefore the only nation that an outsider can join irrespective of geographical considerations…. As a consequence, the Jews are the only transnational nation, and this has been and continues to be a major source of antisemitism.

Jewish nationhood became an additional target of non-Jews animosity the moment the modern age of nationalism began.   Following the French revolution, in 1789, Count Stanislas de Clermont-Tonnerre declared “The Jews should be denied everything as a nation, but granted everything as individuals .. there cannot be one nation within another nation.”   In 1789, French Jews were told what virtually all European Jews would eventually hear: the price of individual emancipation is national extinction. .. In the age of religion, the Jews were offered equality on the condition that they abandon their religion and convert to the majority religion.  In the new age of nationalism, the Jews were offered equality on the condition that they abandon their national identity and adopt the majority’s national identify onlyl.  In both cases, opponents of the Jews have delivered the same message: cease being Jews.

Today as in 1789, the refrain of opponents of the Jews is “The Jews should be denied everything as a nation, but granted everything as individuals” The Soviets say this (written in 1983!) the Muslims and Arabs say this.  The United Nations in deligitimizing Zionism says this.  They all deny opposing Jews as individuals: they wish only to destroy Jewish nationhood.  This is why they do not call themselves antisemites but rather “antiZionists”

Among the most ardent enemies of Judaism today is the Left.  Marxists, for example, are theoretically opposed to all religions.  But from Marxism’s earliest days, its adherents have tended to be particularly anti-Jewish.  Among other reasons, Judaism, unlike other religions, incorporates nationhood, and basic to Marxist theory is the tearing down of national as well as religious allegiances.  In practice, however, Marxist parties have been intensely nationalistic wherever they have attained power, and the combination of chauvinistic nationalism with marxist theory produces a particularly dangerous strain of antisemitism.  Neither can tolerate the Jews.  Thus for example, Soviet Jews who are committed to the G-d and Torah component of Judaism provoke antisemitism for Marxist reasons (quite apart from traditional Russian orthodox antisemitism), and those who affirm the national component of Judaism provoke Jew-hatred for Soviet nationalist as well as Marxist reasons.  ..

This same intensity of Jew-hatred also holds true for any country that combines religious fundamentalism, nationalist chauvinism, and Marxist rhetoric.  each alone is antisemitic.

..  For both Islam and the Left, it is Judaisms 3rd component, nationhood, as embodied in the state of Israel and Zionism, which elicits the greatest hostility.  Nationalism and Communism .. have been antisemitic from their births primarily because of the national component of Judaism.  This was true before the modern Zionist movement was born, and it has been true ever since.

It would be valuable to discuss the oft-raised issue of “Jewish dual-loyalty”  Does the fact of Jewish nationhood mean that Jews outside of Israel have more than one loyalty. . If we are asking whether Jews outside Israel are loyal to 2 governments, the government of the country in which they reside and the government of Israel, the answer is no.  Jews who affirm the national component of Judaism, both in fact and Jewish legal obligation (the law of the land is the law, according to the Talmud) live as every other good citizen in accordance with the constitution and laws of the country in which they reside.

Does not the fact that of Jewish nationhood still mean that Jews are members of 2 nations - the Jewish nation and the nation among whom they reside?  .. yes, but so long as moral rather than national values are held supreme this should trouble no one.  And if this fact in and of itself should provoke certain indiviuals to antisemitism, that, is the price a Jew pays when nationalism becomes a god.”