Posts Tagged ‘Mishpatim’

Between The Lines: A Conversation Both Holy And Profane

February 11, 2013

Imaginarius-2013-Mishpatim

When we are told a story, whether true or fictional, we hear and feel it in the words and body language of the speaker.  Yet even as the experience provokes a direct reaction, we may be thinking of how we can share it with others. Except for people with eidetic memory skills, a story is rarely remembered verbatim. Rather, it is verbally and physically paraphrased to fit the recipient and the circumstances of its retelling.

Whenever I read last week’s Parashah Yitro and the current Parashah Mispatim, in which Moses receives the Torah on Mt. Sinai, it is difficult not to picture these scenes as portrayed in Cecil B. DeMille’s classic 1954 film of The Ten Commandments. Having seen the film’s premiere as an impressionable child, I barely appreciated the enormous implications of that divine event beyond the ‘silver screen’ until many years later. When the heavenly fireworks that accompany the giving of the Torah terrifies everyone gathered at the base of Mt. Sinai and Moses ascends to the summit to accept it as an intermediary for his people, the idea that Moses was to make this vast trove of information accessible to them in a language and form they could comprehend was stunning.

There has been much speculation as to the form of that divine transmission, from questions concerning the original ‘language’ to the method of delivery to the mental and physical qualities that distinguished Moses for this task. Popular writers and university scholars have collaborated and done well promoting the idea of ‘bible codes’, prophetic information encoded in strings of letters. Yet, scintillating as this notion is, solid proof remains elusive. And perhaps it should be, if faith is to flourish in the face of scientific scrutiny.

Considering Moses’ pivotal role in this dramatic narrative, a few questions arise. Was Moses chosen for this task because of a natural ability for opening his mind and heart to this divine body of knowledge, or were these qualities acquired from his early experience as a prince of Egypt and subsequent discovery of his true identity as an adult? Perhaps it was a combination of both, but until someone invents time travel, these arguments remain philosophical conjecture. From a slightly different perspective, I like to imagine that Moses’ ability to receive G-d’s transmission is a metaphor of ‘tzimtzum’, G-d’s contraction of His Essence, permitting Creation to occur from the dark void. My logic may be fuzzy, but when Moses becomes instrumental in the creation of the nation of Israel out of a nation of slaves, he seems to mirror that ‘tzimtzum’ on a micro-level.

Designing the illustrations to embody these ideas for my book, Between Heaven & Earth: An Illuminated Torah Commentary (Pomegranate, 2009), brought me to a major contextual impasse. Representing G-d in any form is prohibited in the second commandment, but I intended no offense when I drew upon the kabbalistic idea that Hidden One may only be perceived behind an ethereal mask. I imagined Him emerging from between veils of light and darkness with the intention of letting Himself be known to us, but shielding us from a force that we, in our frail forms could not endure ‘face to face’. Consequently, in the illustration above, I have portrayed Moses as a sofer, a Torah scribe in an intimate conversation with G-d through His Mask*. Wielding a reed pen, Moses is writing the word ‘Amalek’ a great enemy of Israel, then crossing it out three times. This part of the transcription process has since become the traditional first step a Torah scribe takes when beginning to write a new scroll. In this way we are meant to understand our history; to do good and not evil.

And now we understand that Moses is also more than just an ‘envelope’, so to speak, for the divine message. As ‘Moshe Rabbeinu’, Moses our teacher, he has becomes a timeless example of how the we and the Torah must become one in both spirit and practice.

*A more detailed explanation of the four-pronged letter ‘shin’ is found in the AfterImages section of my book on pp. 148-149

Signed copies of Between Heaven & Earth: An Illuminated Torah Commentary ($36.00+Shipping) may be ordered at: http://www.winnlederer.com

A Spiritual Blueprint

February 20, 2012

Sometimes, life seems so complex and inscrutable that we forget the intent of its basic philosophic and moral codes found in Parashah Mishpatim(Exodus/Shemot), the Torah reading for this past Sabbath. That intent was imparted to Moses in a form that defied understanding in those times, requiring him to render it comprehensible to his people and by extension, to all of us. Not a simple task by any means, but somehow, we were given a ‘recipe’, if you will, for living and developing our spiritual potential. Over time, much scholarly interpretation attempted to clarify these ideas and have indeed shed much light on them, but have also often resulted in obfuscation. To be fair, I admit that re-interpreting any classical text runs this risk, but perhaps that is part of our own task in pursuing our intellectual and spiritual growth process. I accepted this risk when I wrote and illustrated Between Heaven & Earth: An Illuminated Torah Commentary (Pomegranate, 2009) For those of you whose inclination is towards literal Torah interpretation, you may find it objectionable on some levels, but be assured no insult was intended. Rather, the book is the result of my own artistic and spiritual journey which I wanted to share with those whose questions and ideas might parallel my own. Though we cannot begin to compare to Moses and his special status, I think that any attempt to preserve and disseminate his message may serve to keep us in perpetual pursuit of answers through the questions we were created to ask. From the AfterImages portion of Between Heaven & Earth, here are my interpretations for the images posted this week:

A Torah Tableaux (above) illustrates passage 24:3 from Parashah Mishpatim, which relates how, just prior to writing the Torah; Moses came and repeated God’s commandments to the people. They responded with ‘one voice’, promising to comply with all that the commandments required. I have taken this idea a step further in suggesting that whoever will maintain their dedication to God and to becoming ‘one with His Torah’ will continue to earn His Divine Protection. Following the spectacular event at Mt. Sinai, here is Moses the Scribe (Moshe Ha-Sofer)  in an intimate conversation with an ethereal mask, a visual metaphor of the God Whom we may not look upon. He has written the word ‘Amalek’ on a surface that is separate from the actual Torah scroll and crossed it out three times; the traditional first step a Torah scribe takes when beginning to write a new scroll. With this requirement, the Torah teaches us to understand our history; to do good and not evil.  The unique four-pronged letter shin is emblazoned on the forehead of the mask. It is called ‘The Letter’ or ‘Ha-Ot’ and with the standard shin of the alefbet reminds us that the Torah was given to us in two media; on stone and on parchment. When God instructed Moses to write a Torah scroll with ink on gewil, the special portion of a kosher animal’s skin, or parchment, it was written with the ‘normal’ three-pronged shin. But when the letters were engraved on stone tablets, they appeared from a negative space, which can be seen only by the outline in the remaining stone. The four-pronged shin represents the outline of the shin engraved on the tablets and is only one of two appearances of this special letter. The other place it can be seen is on the head tefillin or phylacteries used for daily prayer. The Ha-Ot is there to inform us that if we will learn Torah with its three-pronged shin, we will be granted the understanding to comprehend the true value of this holy gift.