SEDRA BO JANUARY 2012. Have you had your daily fix?
This week’s Sedra contains one of the “outward signs” of Judaism—The Tefillin.
I believe than an important lesson can be learned from this law.
The act of fusion of the Shel Yad and the Shel Rosh together is the act of connecting the objective with the subjective- the intellectual reflection on Judaism with the internal emotional element.
Put simply, the contemplation of G-d’s greatness by examining His works, reflecting on His amazing creations together with an awakening in ourselves of the love and awe and reverence for the Creator of these works.
The ultimate fusion of heart and mind- the centres of action and thought as typified by the Shel Yad and the Shel Rosh, that we remind ourselves that our actions, emotions and thoughts must be subjugated to the service of G-d.
Rabbi S R Hirsch comments that combining the Shel Yad and the Shel Rosh together having in mind the words written inside each, allows us to give outward expression to the concept of redemption and freedom (OT); have in mind the memory of the historical truth (ZICHRON); and regard them as an outward sign of distinctive decoration (TOTAFOT).
In essence you reflect that it is G-d who delivered you from Egypt, and therefore every member of your family and all manner of your possessions are sanctified to G-d, (elevating your actions and possessions to KODOSH) You have kept your life from becoming extinct only through taking this service upon yourself.
Fulfilling this mission is by taking Hashem into your heart as your own G-d, as your only G-d and surrendering all that is yours with love in His service.
The Torah can be comprehended and fulfilled only if one makes up his mind to reach out to the recognition that in it is life and to prepare oneself for that life. The goal of that knowledge must be to translate it into action. In the world of action the goal comes last, in spiritual life it must be the inspiring cause since it directs the strivings of the spirit.
The combination of the Shel Yad and the Shel Rosh reflects the dedication of the mind, (the faculty of thinking) and the dedication of the heart; and of the hand (life in action) representing the two mitzvoth.
Rabbi Hirsch maintains that among the mitzvoth there is none which, if rightly fulfilled, sanctifies you anew every single day and raises you and hallows and equips you with Divinely given strength to live the true life in the service of G-d, as a Jew, as Tefillin.
The mind which you dedicate to G-d through the Tefillin cannot become the abode of lies, deceit, cunning and malice.
The heart which you sanctify to G-d through the tefillin cannot shrivel into self seeking or become debased with pleasure seeking. It must open up to an all embracing love and dedicate itself in purity to the Temple of the All Holy.
Finally the hand which you have sanctified through the Tefillin as an instrument for serving G-d in your actions- can you stretch it out in treachery to the detriment of the happiness and peace of a brother?
Therefore in summary, the Tefillin are a sign and a reminder to be worn upon the arm and the head, as a symbol addressed to the centres of action and thought.
These actions of putting on both the Shel Yad and the Shel Rosh should be more than a mere commemoration of past history. It should be a permanent sign upon your hand and a continuous reminder between your eyes so that every word you utter should be rooted in the Teaching of your G-d. These symbolic reminders are to bring to your mind at all times that G-d led you forth from Egypt with an almighty hand.
All your life should revolve and unfold around this remembrance, the memory of which you are to refresh yearly at springtime through the festival of Pesach- Zman Heruteynu.
Thoughts on the Shema.
In the Biblical passage addressed to the “individual”, the individual is shown as consisting of “heart, soul and possessions”. He is described as having a mind, a body, and property. In the second passage addressed to the nation as a whole there is no reference to what is usually regarded as the vital nerve and soul of the modern state, wealth and of financial resources. The Jewish state as such has no capital. Its treasure consists of the throbbing hearts and the breathing souls of its citizens and it attains perfection when the bodies and souls of its sons unite all their thoughts and endeavours to serve the One G-d.
Hashem. The Divine Ruler of this state needs no state treasury. HE has control over the rays of the sun in the heavens and over the clouds in the air, and He grants prosperity, abundance, growth and bloom to field and meadow, to man and beast. When? As long as minds and hearts surge toward Him and all of physical and spiritual life aspires to perfection within the sphere of His Word. In the Jewish state, material wealth is not the basis but only the reward and the fruit of the nation’s vibrant development.
“Vhoyo lcho l’ot al yodcha beyn eynecha l’maan tiye torat Hashem bficha”.
“It will be for you a sign on your hand and a remembrance between your eyes- so that Hashem’s Torah may be in your mouth”.
Rabbi Hirsch comments- “In other words let the Teaching of G-d enter your mouth!”
The Torah in its entirety and in its individual parts is not intended for you as a means of external, physical protection but as spiritual nourishment to be absorbed within you.
The Torah has achieved its purpose only if its contents and the ideas to be conveyed by its symbols have been absorbed into our flesh and blood, giving strength and nourishment to our minds and emotions. This is the fusion of intellect and emotion that I introduced at the beginning.
In conclusion, in Judaism, practical observance always takes precedence over theoretical understanding. For Judaism, the search for intellectual understanding of the Law presupposes the unqualified obedience to the same Law.
The dedication of the hand takes precedence over the dedication of the eyes: the former is both the starting point and the goal for the latter.
The essence of Judaism through the Tefillin is to dedicate our lives to a real service of Hashem by living a Jewish life, our body, our heart and mind, our possessions, our feelings, our thoughts, our actions (caused by our hands), our will (coming from the heart), and our thoughts (emanating from between our eyes).This is no less than a total uncompromising accounting of oneself to the service of G-d.
When winding the strap around the middle finger we recite Hashem’s promise to us:-
V’eyrastich Li l’olam, V’eyrastich Li B’stedek Oovmishpat Oovchesed Oovrachamim. V’eyrastich Li B’emunah, V’yodaat Et Hashem”.
“I will betroth you to Me forever, and I will betroth you to Me with righteousness, justice kindness and mercy. I will betroth you to me with fidelity, and you shall know Hashem”.
Let us be worthy of Hashem’s trust and promise.
Wishing you all Shabbat Shalom from me and TTFN.
