Relooking, Relearning: Nachash v. Tannin

Parshat Va'era            

by Rabbi Avi Billet

It is time to set the record straight. 

The undertaking of this weekly dvar torah is often driven by a desire to find new approaches to oft-repeated ideas in our understanding of the Torah.

            

By "new" I mean "not the way you've been learning it since second grade."

Rashbam (Rashi's grandson who disagreed with him on a number of interpretations) writes at the beginning of Parshat Vayeshev (37:2) (shortly before he explains how Yosef's brothers did not sell him!), that he was talking with his grandfather Rashi who told him that if he only had the time "haya tzarich" - he would "have needed" - to rewrite his commentary on account of the novel ideas which come to him on a daily basis.

            

So if Rashi would argue with Rashi, we must get out of the box that says there is only way to learn. "Shivim Panim La'Torah" (there are 70 faces to the Torah) is how we are to learn – it is not meant to be a buzzword or phrase.

            

To bring some examples in narrative: Identifying ages of people – Avraham when (if) he was thrown into a fire, and when he discovered God; Yitzchak at the Akedah; Rivkah at her marriage; Shimon and Levi (and Dinah!) in Shechem; Moshe when he kills the Egyptian; the age of every Pharaoh we meet.

            

Some narrative tales: Og and the Ark, Noach being attacked by a lion, that Yishmael tried to kill baby Yitzchak, Yitzchak becoming blind because of the angel's tears at the Akedah, every image of "malachim"/messengers of God our minds have concocted, that Eliezer's camels flew across the desert, that Rachel gave Leah signs (maybe Lavan got Yaakov drunk), that Yosef knew a language Pharaoh didn't know, that the brothers sold Yosef, that Eisav was killed at Yaakov's funeral, that Moshe had a speech impediment (because he put coal on his mouth as a baby in Pharaoh's palace!), that Moshe did not strike the water to turn it into blood, and our identification of plagues involving animals (tzfardea, kinim, arov, arbeh).  

           

Much of our knowledge is embedded in us because school teachers love to teach Midrash stories. But the "Drash" part is meant to teach lessons. A story without a lesson is a fluffing of the Torah. Raise your hand if you have been extremely disappointed when you discovered as an adult that some of the things you had been taught as gospel truth are not even in the Torah. I thought so. Time to move past it, my friend. You are no longer in 2nd grade.

            

So let us dispel a rumor here and now.

            

I dutifully accept that the "signs and wonders" that are described in the Torah happened. I marvel that in a number of instances the Egyptian necromancers "did it as well" (7:11-12; 7:22; 8:3) until 8:14 (the plague of kinim/lice) when they were unable to mirror the act, and declared the plague to be coming from the Finger of God (8:15). If they were able to do it as well (even if they were using trickery and not "real" magic) that is some incredible feat! If I were Pharaoh, I wouldn't believe Moshe and Aharon either when they morph a staff, and bring forth blood and frogs.

            

But the one thing that is unexplainable to me is how the words "Nachash" and "Tannin" became interchangeable. At the burning bush, Moshe was given a sign to convince the Israelites he was sent by God, through his staff turning into a Nachash – which we understand as a snake. He performed this for the people in 4:30, and they believed him.

            

In our parsha, the instruction is given to Aharon to throw his own staff, so that it may turn into a "Tannin" before Pharaoh. Rashi immediately explains Tannin with one word: "Nachash." (snake/serpent) Why does he do that? Or, a better question, how could he do that?

            

The first time the word Tannin appears in the Torah is in Bereshit 1:21. There, Rabbi Aryeh Kaplan translates what God created on the fifth day (Hataninim hagdolim) to mean, 

"Sea Monsters or 'whales,' or 'dragons.' Taninim in Hebrew; see Exodus 7:9. The Midrash states that it alludes to a pair of particularly great sea creatures, the Leviathan and its mate. See Isaiah 27:1, Psalms 74:14, 104:26, Job 3:8, 40:25."

It is not claimed to be a large snake - neither an anaconda or a python.

On 7:9, after translating "Tanin" as a viper, Rabbi Kaplan explains the term, 

"Tanin in Hebrew. Some say that this is the same snake (nachash) that it became at the Burning Bush (Exodus 4:3), see Exodus 7:15 (Rashi; Lekach Tov; Radak, Sherashim, s.v. tanan). Others say that by the Burning Bush, God gave Moses a sign for the Israelites, but before Pharaoh, the staff turned into a crocodile (Ibn Ezra; K'li Yekar), and that this was Aaron's staff and not Moses' (K'li Yekar, Zohar)."

The Shmot 7:15 reference is not a good proof, because Moshe is clearly being told to strike the water with his own staff there, the one which had turned to a snake (nachash).

            

Who really cares if it was a snake or a crocodile? Does it matter? Isn't it miraculous either way? Yes. But the Torah records two different animals because there were two different animals. And because each animal, in its own way, was important and significant.

            

The snake may have been to teach Moshe not to speak Lashon Hara about the Israelites over their not believing him. But the Midrash says it was also a symbol for Israel, against Pharaoh - who is compared to a snake, either as a deity, or as one who "bites" Israel - that Pharaoh, the snake, will be defeated by the staff, and he will ultimately become wood. Just as the stick does not bite, Pharaoh will no longer be able to bite. This is also symbolized in the grabbing of its tail – something no snake handler would do – you completely "own" it.

            

As for the Tannin, that was a message for Pharaoh alone. The Midrash Rabba (9:4) quoted by Chizkuni, Baal Haturim and others points to the fact that Pharaoh referred to himself as a Tannin (based on Yechezkel 29:3 – where Rabbi Kaplan translated it, "I against you Pharaoh, the great crocodile, who lurks within his rivers"), and the message was, "Just as this Matteh (staff) turns into a crocodile, consumes the other mattot (staffs), and will return to be wood again, you consume the 12 mattot (tribes) now, but you too will turn to dry wood and die."

            

So, in essence, there was a deeper message to be sent through the staff turning to a crocodile before Pharaoh, than that this is just a cool magic trick. We ought not to take the easy party line that "nachash = tannin, the staff always turns to a snake."

            

There are different staffs and different messages being sent to those who see God's wonders, each group according to their needs and their specific relationship with God. Moshe heard one message, the Israelites heard a different message, and there was one message assigned special for Pharaoh.

            

This lesson is not limited to our understanding of Torah narrative, but reflects the reality of our existence. Every event that unfolds is meant to teach something unique those who experience it, each person or group according to their needs in their lives under God's watchful eye.

VAYIKRa - The Beginning of Learning

Parshat Vayikra

by Rabbi Avi Billet

A number of Midrashim pose the question (ascribed either to Rabbi Yoseh, Yosi, or Dosa), "Why do children begin learning the [Chumash] from the section about korbanot [offerings]?" And the answer is, "Because just as the korbanot are pure, so are the children pure."

            

In recording the question at the beginning of Vayikra, Kli Yakar quotes the Yalkut Shimoni (Pinchas 786), who uses a play on words to demonstrate that one year old "k'vasim" (sheep) are used as korbanot, because they are "m'khabsim" (they launder or wash away) the sins of a person, making the person as clean (or pure) as a one-year old.

            

While there are many suggestions as to why the alef in "VAYIKRa" is small (Kli Yakar begins his commentary on the parsha with his own interpretation), the call to attention brought on by the alef in this first word of the book is a reminder that this is where children, who are small and who begin their learning with alef, should begin their Chumash studies.

            

Kli Yakar quotes another opinion, that the word "Alef" comes from a root which means to study, as in the verse in Iyov (33:33), when his friend Elihu tells him, "Va'Alefkha Hokhma," – If you have words, answer me… but if you don't, then listen to me; be silent as I will teach you wisdom." The point taken from there is that learning is only fulfilling when a person lowers himself, and accepts the role of student, like a child learning in a classroom.

            

Moshe indeed merited to be called in this manner – Vayikra El Moshe – because he had done this when God first called upon him. He belittled himself saying, "I am not a man of words" (Shmot 4:10), and he merited to become the epitome of being a man of words, the quintessential teacher of Torah.

            

Not only was he the greatest teacher, but he rose above everyone else of his time. Certainly God spoke to Adam, Noach, Avraham, Yitzchak and Yaakov. But there was no one else in their time worthy of being any kind of competition. But in Moshe's day, there were 70 elders, Bezalel, Aharon and his sons, the princes, etc. and only Moshe merited to have the relationship with God he enjoyed.

            

And so the lesson is twofold: We learn from Moshe that one who never thinks "I have arrived" and who always thinks, "I have so much more to learn" is a person who will have much more success in learning.

            

Having played the role of instructor for advanced teacher education and training, I have found the most productive classes were those in which the teachers in the room played the role of students. Those who feel the need to reverse the roles in that context end up learning nothing themselves and ruin the class for everyone else.

            

On the other hand, playing the role of student is something I cherish as well. It is a blessing to hear new ideas, see new things, be presented with different perspectives on things I don't know well or even know very well. And the reminder of how much there is still to learn is ever humbling.

            

This leaves us with the second lesson: regarding children, of what and how they learn. We are living in a time when information is out there, available and so easily accessible. What is not out there, and what needs to be taught, learned and made available to children, is the ability to think. The answer to "what's the answer?" is "I don't know. Figure it out." Or, "Perhaps if you use this rule or this information that you have, you may be able to come up with the answer." "I am here to help, but not to show you or tell you."

            

Of course there are things we must "tell" children. How to read, translation of words, and even some basic skills all come from a frontal sharing of "information you need to know." But the book of Vayikra is a great place to start learning because the same words and shorashim (root words) appear over and over in the first seven chapters, creating a built in review of language, syntax, vocabulary, and structure.

            

And even the message shared by Rabbi Yoseh, Yosi or Dosa is equally important to bear in mind. There is a purity that beginning learners have, a curiosity, along with a desire to learn and to please others.

            

Our challenge is to teach things correctly, to make good choices, and to give learners information, skills, and the wings to think for themselves.

            

Instead of creating "Yes"-men-and-women and people who are afraid to get wrong answers, we must tap into the purity of Vayikra, combine it with the purity of the children, and promote an active kind of learning in which mistakes are encouraged, because we catch them on our own, learn from them, and grow from them. We create an environment in which those who have the drive, who have a similarly talented peer group (as did Moshe), are able to rise above because they raise themselves above through their commitment and dedication to learning and growing.

Hanokh L'naar al pi darko – Teach the child according to how the child learns, so that even when he grows old, he will not turn away from what he has been taught. (Proverbs 22:6)

Siddur and Hebrew class resumes

Tuesdays at the Young Israel of Hollywood - 7:30pm!

We will continue our exploration of common and uncommon prayers in the siddur (prayer book). We read together, and translate word for word and discuss the simple and/or deeper meanings of the texts we study together.

If you can read Hebrew and would like to:

• Practice reading with no pressure to keep an impossible pace
• Understand the prayers you are familiar or even unfamiliar reading
• Discuss topics of Jewish faith, thought, philosophy, in a friendly, non-pressured, intimate environment
• Have fun in the process

Please join us! We'd love to have you participate in our group learning.

See you tonight (and every Tuesday) at 7:30pm, upstairs in the Young Israel of Hollywood.

Lighting the Fire Before Rosh Hashana

There's an old joke.

New Year's is always January 1. Thanksgiving is always the last Thursday in November. But Jewish holidays are never on time. They're always "early" or "late"! (You can groan now)

Rosh Hashana will begin this Friday night, and it lends the question: What are we doing to prepare?

Selichot and Shofar

Those of us of Sephardic (Spain, North Africa and Middle Eastern) descent have been saying Selichot since the 1st of the month of Elul. Those of us of Ashkenazic descent began the same this past Saturday night.

All of us have been sounding and hearing the shofar on a daily basis for the last three and a half weeks.

What's Next?

One who truly believes that Rosh Hashana is a Day of Judgment has a lot to be concerned about. Does anyone really think he or she is perfect?

One of my favorite stories concerns a member of a certain synagogue (to remain nameless to protect the innocent) - and Yes this is a TRUE story - who approached the rabbi with a particular concern he had. You see, he was one of the few who was to serve as the chazzan/ ba'al tefillah (leader of the services) on Rosh Hashana, as the synagogue had multiple services and no offical cantor.

He told the rabbi, "I have a real problem saying the "Chazzan's Prayer" before Mussaf, in which it says הנְנִי הֶעָנִי מִמַּעַשֹ נִרְעַשׁ וְנִפְחַד מִפַּחַד יוֹשֵׁב תְּהִלּוֹת יִשְׂרָאֵל, בָּאתִי לַעֲמֹד וּלְהִתְחַנֵּן לְפָנֶיךָ עַל עַמְּךָ יִשְׂרָאֵל אֲשֶׁר שְׁלָחוּנִי. וְאַף עַל פִּי שֶׁאֵינִי כְדַאי וְהָגוּן לְכַךְ.
["Here I am, impoverished of deeds, trembling and frightened from the dread of Him Who is enthroned upon the praises of Israel, I have come to stand and supplicate before You for Your people Israel who have sent me, although I am unworthy and unqualified to do so."]

"Rabbi, I am not a pauper of deeds - I do so much. And I am not unworthy and unqualified. I've studied the prayers and know all the right tunes. I have a real problem saying those words."

"Then I have a real problem with your leading the services," answered the rabbi.

Brilliance of the text

Most people readily admit there is much to improve in themselves. This writer included. Alas, most New Year's resolutions do not last for a very long time. We are the way we are, and continue to be the way we are because it is very difficult to change.

So at least the prayer book gives the chazzan the words to say to express the reality of his existence, that he, like the rest of us, is an imperfect human being. And though he, like the rest of us, is unworthy to serve as the defense, together we're going to make a dern good try of it.

A Possible Approach

While these next few days are not yet Rosh Hashana, maybe we can begin our process of getting ourselves into the mindset a little earlier.

I have an uncle who has always - referring to his weight - been a self-proclaimed yo-yo. We'd see him at one family gathering, and he'd be 30 pounds overweight. He'd go on a diet and by the next gathering he'd be thin as a rail. Next time, overweight again. Up and down, like a yo-yo.

He once said, "There's nothing like a doctor who can give you a good dose of 'yiras shamayim' (fear of heaven - a.k.a. reverence for God). Seriously, when a guy tells you 'If you want to live to see your grandchildren you have to lose 40 pounds (and keep it off), get some exercise and stop some of your really bad habits' you learn to listen very quickly."

Amazingly, he's kept it off and has been an average size since then.

I don't know if it's really יראת שמים (fear of heaven), or fear of death, or fear of not seeing grandchildren. (He now has a couple of grandchildren, and I hope he enjoys the nachas they give him for a long time.) But something lit a fire under him, and he changed!

So here it is: instead of making a resolution to change (which won't work), we need to light a fire under ourselves to inspire us to want to change.

Recession-Proof

The economy has put a lot of people in a position that they are rethinking priorities. Some are out of work. Some are looking for jobs. Some are lost and need direction.

These challenges are all opportunities. Whether the fire lit under us be our children, our grandchildren, or just the drive to want to live a fulfilling life, many of us will embrace it and hit it head on.

My offer to you - To Light the Fire

My market is not HR. Sad to say, I don't do hiring.

But I learn Torah with people. I have a car, and I have a flexible schedule. I can come to your place, your turf, on your time, and open your eyes to new texts and new areas of Torah study you may have never seen before, never enjoyed before, or never saw from a perspective that makes sense to you.

We'll challenge protocol together and look for answers until we're either satisfied, or really really disturbed and challenged by the things we've found.

It's not a resolution which won't work. It's lighting a fire for which someone else (in this case, I) will stoke the coals for you. You just need to want the fire to stay lit.

So send an email - avi.billet@yu.edu - or pick up the phone and call our Boca office at 561 852 3152

All kinds of Jews

I attended a sermon seminar for rabbis at the Greater Miami Jewish Federation. About thirty rabbis, male and female, and a Reform Rabbi conducting the session - talking about this time of year, Elul, teshuva (repentance), and thoughts for improvement for the coming year.

It's amazing to meet Jews of all stripes who are passionate about what they do. Politics and party lines are irrelevant when Jews gather simply to study Torah. The truth is, that is how it should be.

One of the big ills of our day is the polarization of Jews from one another. Many years ago, I decided that if Hitler wouldn't distinguish between us - we are all 'Jews' to him - what gives us a right to look askance at others who are doing their best to live their Jewish lives the way they know best?

Ahavas Yisrael - loving other Jews - is one of the greatest assets we have and should always play up. It makes us stronger as a people and as a nation.

Should Torah be taught, studied, learned more? Absolutely.

Does every Jew need to be given a chance to grow his/her Jewish IQ? Of course.

But the way to have this happen is for every Jew, not just every rabbi, to become an emissary for our faith. We need to have discussions with all Jews about the things which bind us - our shared history, our shared religion, our shared nationality, our shared sacred writings. We need to have an open dialogue, bring texts to the table, and have a real discussion about fundamentals.

Today's instructor, for example, spent a significant amount of time quoting Rabbi Joseph B. Soloveitchik (1903-1993), an Orthodox thinker and teacher. He even concluded his talk saying "We must have more inter-denominational reading." No one should be afraid of reading the works of thinkers from different movements. מכל מלמדי הסכלתי - There is knowledge to be gained from every teacher who has something to teach, and a particular skill in conveying a message.

Will we agree over the dogma of Orthodox v Conservative v Reform? No we will not.

But we have a shared history as the "people of the Book" and we have no excuse allowing us not to seek and not to study.

Any business professional who wants to stay on top of the game subscribes to magazines and journals, reads about the industry and is constantly reinventing himself/herself in order to stay relevant and to succeed. Should we not be doing this to become expert Jews? Should we not read books, articles, journals, speak with professional mentors and teachers who can answer our questions? Doesn't it behoove those of us who want Judaism to be central to our lives, to do everything we can to achieve that goal?

"You can't take it with you," the old saying goes. But you can take something with you - the good name you acquire, uphold and maintain, and that which we hope will be our defining title when we leave this earth.

What will it be? Here are a few options....
Good parent
Good spouse
Good child to his/her parents
Good boss
Good employee (hard worker)
Mentsch
Eved Hashem (servant of God)
Good Jew
Grandparent
Accountant
Lawyer
Doctor
Businessman
Honest person
Scholar
Friend
Entrepreneur
tzaddik
Yoshor (straight shooter, doesn't take shortcuts, cheat or subvert in any way)

For those who are happy with the mundane, professional titles, there is not much I can to you. Good luck, work hard, and that is how you'll be known when your time is up.

For those who are looking for the family titles, that is great. It is tremendously admirable to live your life for your family and to be known for the role you play in building that family.

But for those who seek depth in life and real meaning beyond family, there is an added element of religion which is meant to serve as a guide for how to achieve scholarship, wisdom, understanding, knowledge and all-out personal fulfillment. For Jews, the journey should start with Judaism, and it should never stop. We have so much going for us, we can fill books and books and university libraries.

Seek and ye shall find. Find and you will know. When you know, you can begin to understand. When you understand, you begin to teach others and have the process come full circle.

We have a lot to do - let's get crackin'!