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Exile and Presence
According to the tradition there is a gap of 14 years between the end of last week's Torah reading, when Ya'akov leaves his parents' home, and the beginning of this one, when he goes to Charan. The Rabbis tell us that he spent that time studying in the Yeshiva of Shem and Ever. Ya'akov had grown up in the house of Yitzchak, and had spent the first 63 years of his life immersed in study, as the verse states, "Ya'akov was a wholesome man, abiding in tents" (Genesis 25; 27). Yet he realised that his was not adequate preparation before going to face Lavan, the arch enemy of the Jewish people (As the verse says, "An Aramean [Lavan] tried to destroy my father" Deuteronomy 26; 5). In fact his study in this Yeshiva was so intense that he didn't sleep a proper night's sleep for the entire time that he was there.
So it seems strange that despite all this preparation Ya'akov makes a deal with G-d after he has the dream of the ladder and the angels. "Then Ya'akov took a vow saying, 'If G-d will be with me, will guard me on this way? and I return in peace to my father's house, then G-d (A-donai) will be a G-d (Elokim) to me.'" (Genesis 28; 20-21). What would the alternative have been? Can we deduce that had things not worked out so well Ya'akov would not have accepted G-d, despite all those years of study and preparation?
We have a tradition that all of the events that happened to the patriarchs were a foreshadowing of events that would happen later in Jewish history. This is especially true of Ya'akov, who became Israel, embodying the entire nation and all future generations. The Rabbis tell us that the four tribulations that befell Ya'akov symbolised the four exiles that the Jewish nation has experienced. Ya'akov's encounter with Lavan represents the Babylonian exile, his dealings with Esav shows the Persian exile, the trial with Dina is the Greek exile, and his final suffering with the loss of Yosef represents the present Roman exile. Ya'akov somehow sensed the importance of the events that were about to take place, and therefore his final 'pact' with G-d before leaving the borders of the Land of Israel define the entire future of Jewish history, and the nation's relationship with G-d.
There are many different names for G-d that are used in the Torah. Each of them highlights a different way in which G-d interacts with, or is perceived in the world. The name A-donai always represents G-d's attribute of mercy, whereas the name Elokim is used where G-d's attribute of strict justice is shown. This is also the name for G-d as perceived through nature, the numerical value of the name Elokim is the same as that of Hateva, nature. This is because nature works on the principles of the survival of the fittest, and has no room for mercy. In a sense nature is the ultimate judge, because it shows no favouritism at all.
We know that the exiles are characterised by the hiding of the Divine Presence, as the verse states, "On that day I [G-d] will surely have concealed My face" (ibid. 31; 18). This means that it will be a period without the direct connection to G-d which is strengthened by open miracles and prophecy. This is a time when it will appear as if the world is running through the 'random' laws of nature, and G-d's Presence will not be felt as clearly. However, we have assurances from the earlier prophets, that though there may be very difficult times for the Jewish nation, G-d will never forsake them, or abandon them. He will always ultimately provide for them, and direct world history to the events that will return us to a state of open recognition of His involvement in the world.
Ya'akov makes his preparations for exile, for the time of G-d's apparent concealment by immersing himself totally in the world of Torah for 14 years. Only with this preparation is he able to withstand the trials and tribulations of exile. Even with all his preparations he is still unable to detect G-d's Presence, "Surely G-d is present in this place, and I did not know" (Genesis 28; 16). However he knows that G-d will never forsake him completely. Perhaps we could better translate the 'bargain' that Ya'akov makes with G-d not as a conditional agreement, but as a statement of fact. "G-d will be with me, and guard me, even though A-donai (the attribute of mercy, and direct involvement with history) will be Elokim (the hidden nature of G-d through miracles) to me."
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Tuesday, November 28, 2006
Vayetze summary
Vayetze
Ya'akov (Jacob) departs from Be'er Sheva, fleeing from his brother, to seek a wife in Charan. He stops to sleep on the way and dreams of a ladder stretching from the earth to the heavens, with angels descending and ascending. G-d stands at the top of the ladder and blesses Ya'akov that He will guard and protect him while he is with Lavan. Ya'akov awakens and names the place Beth-El. He sets up an altar as a witness to the promises that G-d made to him.
Ya'akov continues to Charan and finds the local shepherds at a well. They are unable to water their flocks, because the rock covering the mouth of the well is too heavy for them to lift individually. Rachel comes with her sheep. When Ya'akov sees her he single-handedly rolls the rock off the well. Rachel runs to tell her father Lavan, who comes to greet Ya'akov. Lavan brings Ya'akov into his house, and hires him as a shepherd. Ya'akov agrees to work for seven years in order to marry Rachel. After the seven years, Lavan tricks Ya'akov by substituting Leah, Rachel's older sister, in her place. When Ya'akov realises that he has been tricked, he agrees to work for another seven years for Rachel. Lavan also gives Bilhah and Zilpah to Ya'akov as handmaids.
Leah gives birth to Reuven, Shimon, Levi and Yehudah. Rachel sees that she is barren, and gives Bilhah to Ya'akov in her stead. Bilhah gives birth to Dan and Naftali. Leah gives Zilpah to Ya'akov, and she has Gad and Asher. Reuven finds some mandrakes (a fertility drug) which he brings to his mother. Rachel buys them from her sister in exchange for her spending the night with Ya'akov. Leah has two more sons, Yissachar and Zevulun, and a daughter, Dina. Finally Rachel gives birth to Yosef.
After the birth of Yosef, Ya'akov asks Lavan for permission to return to his home. Lavan convinces him to stay and earn himself a flock of sheep. Lavan separates all the sheep with any white on them. Ya'akov is to have all the mottled and speckled sheep that are born. Ya'akov uses trees with the bark peeled off to encourage the sheep to have coloured lambs. Miraculously all of the sheep are born speckled from then on, and Ya'akov becomes wealthy.
Ya'akov sees Lavan's sons becoming jealous of his wealth, and decides to return to Padan Aram. Lavan hears that he has left and pursues him. G-d appears to Lavan, and tells him not to attempt to harm Ya'akov. Lavan bids his daughters and grandchildren farewell, and accuses Ya'akov of having stolen his teraphim (idols). Ya'akov does not realise that Rachel has taken them, and declares that whoever has taken them shall die. Lavan does not find his teraphim, and returns empty handed. He and Ya'akov set up a monument of their pact of non-beligerence. After Lavan leaves, Ya'akov encounters a camp of angels and calls the place Machanaim.
Ya'akov (Jacob) departs from Be'er Sheva, fleeing from his brother, to seek a wife in Charan. He stops to sleep on the way and dreams of a ladder stretching from the earth to the heavens, with angels descending and ascending. G-d stands at the top of the ladder and blesses Ya'akov that He will guard and protect him while he is with Lavan. Ya'akov awakens and names the place Beth-El. He sets up an altar as a witness to the promises that G-d made to him.
Ya'akov continues to Charan and finds the local shepherds at a well. They are unable to water their flocks, because the rock covering the mouth of the well is too heavy for them to lift individually. Rachel comes with her sheep. When Ya'akov sees her he single-handedly rolls the rock off the well. Rachel runs to tell her father Lavan, who comes to greet Ya'akov. Lavan brings Ya'akov into his house, and hires him as a shepherd. Ya'akov agrees to work for seven years in order to marry Rachel. After the seven years, Lavan tricks Ya'akov by substituting Leah, Rachel's older sister, in her place. When Ya'akov realises that he has been tricked, he agrees to work for another seven years for Rachel. Lavan also gives Bilhah and Zilpah to Ya'akov as handmaids.
Leah gives birth to Reuven, Shimon, Levi and Yehudah. Rachel sees that she is barren, and gives Bilhah to Ya'akov in her stead. Bilhah gives birth to Dan and Naftali. Leah gives Zilpah to Ya'akov, and she has Gad and Asher. Reuven finds some mandrakes (a fertility drug) which he brings to his mother. Rachel buys them from her sister in exchange for her spending the night with Ya'akov. Leah has two more sons, Yissachar and Zevulun, and a daughter, Dina. Finally Rachel gives birth to Yosef.
After the birth of Yosef, Ya'akov asks Lavan for permission to return to his home. Lavan convinces him to stay and earn himself a flock of sheep. Lavan separates all the sheep with any white on them. Ya'akov is to have all the mottled and speckled sheep that are born. Ya'akov uses trees with the bark peeled off to encourage the sheep to have coloured lambs. Miraculously all of the sheep are born speckled from then on, and Ya'akov becomes wealthy.
Ya'akov sees Lavan's sons becoming jealous of his wealth, and decides to return to Padan Aram. Lavan hears that he has left and pursues him. G-d appears to Lavan, and tells him not to attempt to harm Ya'akov. Lavan bids his daughters and grandchildren farewell, and accuses Ya'akov of having stolen his teraphim (idols). Ya'akov does not realise that Rachel has taken them, and declares that whoever has taken them shall die. Lavan does not find his teraphim, and returns empty handed. He and Ya'akov set up a monument of their pact of non-beligerence. After Lavan leaves, Ya'akov encounters a camp of angels and calls the place Machanaim.
Thursday, November 16, 2006
Chaye Sarah
For the pdf link click here
Chaye Sarah
Emunah and Bitachon
From the very beginning humans were expected to expend effort to attain their goals. When G-d created Adam and Eve and placed them in the Garden of Eden, He commanded them to "work it and to guard it" (Genesis 2; 15). Even though everything was provided for them, they were expected to earn their keep. After they were evicted from paradise one of the curses was that only through the sweat of their brow will they eat food.
In our Torah reading it is surprising to find that Yitzchak seems to make no effort to find himself a wife, but relies on his father to appoint someone as matchmaker for him. Furthermore, when Eliezer, Avraham's servant, arrives in Padan Aram he also makes no effort to find the suitable match, but tells G-d to show him the object of his quest. Compared with the actions of Ya'akov, when he arrives in Padan Aram to find a wife a generation later, Eliezer appears to expend no energy to find Yitzchak's prospective bride. When Ya'akov arrived (ibid. 29), and ascertains that he has reached the correct destination, he begins asking questions about Lavan and his family, to try and find the most suitable marriage partner. When he sees Rachel he realises immediately that she is to be his wife. Eliezer on the other hand simply tethers his camels, and tells G-d to do the rest.
Though we are supposed to have faith and trust in G-d, total reliance on Him is an abdication of responsibility. Eliezer seems to fail to act in a responsible manner. In fact the Midrash (Bereishis Rabba 60) criticizes Eliezer for his request in asking G-d to find the proper wife for Yitzchak.
Eliezer is described by the Torah as Damesek (Genesis 15; 2), which the Talmud (Yoma 28b) understands as a contraction of the phrase Doleh u'Mashkeh, 'drawing water and giving to drink'. This describes his relationship with Avraham, that Eliezer is able to take the Torah which Avraham teaches, and disseminate it to the masses. However, the one thing that Eliezer is unable to do is initiate creative thought, or transmit his own teachings. He seems to be totally incapable of acting on his own. Halachically we say that a non-Jewish slave does not own anything; anything he has belongs to his master. Eliezer, the most famous non-Jewish slave of the Bible, seems to have taken that to the extreme that even his thoughts are not his own. In fact the Midrash (Bereishit Rabba 59; 8) tells us that he even looked like Avraham - he had completely lost any independent identity.
This is why Avraham sent Eliezer to find a wife for Yitzchak. Avraham was faced with a dilemma. Yitzchak was not permitted to marry a local woman, for only a wife who would be prepared to leave her family and customs, and come to Israel (as Avraham and Sarah had done) would be a suitable Matriarch for the new nation. Additionally, all of the Matriarchs (as the Patriarchs) had to be descendents of Terach. Conversely, Yitzchak, as the bound sacrifice on the altar, was not permitted to leave Israel, lest he remain in Padan Aram with his new wife. However, he had to have a wife to ensure the promised continuation of the fledgling Jewish nation. It is true that we are normally expected to do everything that we can to help ourselves, and may not rely solely on G-d. However, when faced with the impossible we have no option but to place our trust solely in G-d.
Having reached the point of impossibility, any action that a person takes can only be counterproductive. Before setting out on his journey, Eliezer checks whether there is any 'backup' plan for finding Yitzchak a wife. "Perhaps this woman shall not wish to follow me to this land...? Avraham answered him ? G-d will send His angel before you, and you will take a wife for my son from there". (Genesis 24; 5-7). Upon realising that there was no option but to rely on G-d, Eliezer does precisely that. Perhaps this is the reason that Avraham did not embark on this journey himself, but sent his trusted servant. Maybe he was concerned lest his personal emotional involvement prevent him from seeing the hand of G-d as clearly.
Yitzchak himself was the epitome of total trust and faith in G-d. Though Avraham was faced with a true test of his faith when G-d told him to offer his son on Mount Moriah, Yitzchak had already reached a level of faith. His only concern was that perhaps he would involuntarily flinch as the knife was placed on his throat, and invalidate the offering. In a sense he remained bound on the altar for the rest of his life, so totally dependent upon G-d that he had no need to be personally involved in planning his own future.
The Talmud (Brachot 35b) records an argument between Rabbi Yishmael, who says that the verse "This Torah shall not depart from you mouth day or night" (Joshua 1; 8) only applies when one is not involved in earning a livelihood. Rabbi Shimon bar Yochai maintains that if a person acts in accordance with G-d's wishes, their work will be done for them by others. Abaye concludes "Many people acted in accordance with the opinion of Rabbi Yishmael, and they succeeded. There were those who followed Rabbi Shimon's opinion, and they did not succeed."
We see from this that this total dependence and reliance on G-d is a high level to aspire to, which is not attained by most. Furthermore, it seems that a person who relies on G-d when they should be proactive is doomed to failure. However we must also realise that all of our successes come from G-d, despite our actions and intentions. And when it becomes impossible to act we must have total faith that G-d will take care of us.
We see this idea clearly in the last Mishna in Sotah, which describes the difficult times that will precede the coming of the Messiah. The Mishna ends ‘On whom can we rely? Only on our Father in Heaven’.
Shabbat Shalom
For the pdf link click here
Chaye Sarah
Emunah and Bitachon
From the very beginning humans were expected to expend effort to attain their goals. When G-d created Adam and Eve and placed them in the Garden of Eden, He commanded them to "work it and to guard it" (Genesis 2; 15). Even though everything was provided for them, they were expected to earn their keep. After they were evicted from paradise one of the curses was that only through the sweat of their brow will they eat food.
In our Torah reading it is surprising to find that Yitzchak seems to make no effort to find himself a wife, but relies on his father to appoint someone as matchmaker for him. Furthermore, when Eliezer, Avraham's servant, arrives in Padan Aram he also makes no effort to find the suitable match, but tells G-d to show him the object of his quest. Compared with the actions of Ya'akov, when he arrives in Padan Aram to find a wife a generation later, Eliezer appears to expend no energy to find Yitzchak's prospective bride. When Ya'akov arrived (ibid. 29), and ascertains that he has reached the correct destination, he begins asking questions about Lavan and his family, to try and find the most suitable marriage partner. When he sees Rachel he realises immediately that she is to be his wife. Eliezer on the other hand simply tethers his camels, and tells G-d to do the rest.
Though we are supposed to have faith and trust in G-d, total reliance on Him is an abdication of responsibility. Eliezer seems to fail to act in a responsible manner. In fact the Midrash (Bereishis Rabba 60) criticizes Eliezer for his request in asking G-d to find the proper wife for Yitzchak.
Eliezer is described by the Torah as Damesek (Genesis 15; 2), which the Talmud (Yoma 28b) understands as a contraction of the phrase Doleh u'Mashkeh, 'drawing water and giving to drink'. This describes his relationship with Avraham, that Eliezer is able to take the Torah which Avraham teaches, and disseminate it to the masses. However, the one thing that Eliezer is unable to do is initiate creative thought, or transmit his own teachings. He seems to be totally incapable of acting on his own. Halachically we say that a non-Jewish slave does not own anything; anything he has belongs to his master. Eliezer, the most famous non-Jewish slave of the Bible, seems to have taken that to the extreme that even his thoughts are not his own. In fact the Midrash (Bereishit Rabba 59; 8) tells us that he even looked like Avraham - he had completely lost any independent identity.
This is why Avraham sent Eliezer to find a wife for Yitzchak. Avraham was faced with a dilemma. Yitzchak was not permitted to marry a local woman, for only a wife who would be prepared to leave her family and customs, and come to Israel (as Avraham and Sarah had done) would be a suitable Matriarch for the new nation. Additionally, all of the Matriarchs (as the Patriarchs) had to be descendents of Terach. Conversely, Yitzchak, as the bound sacrifice on the altar, was not permitted to leave Israel, lest he remain in Padan Aram with his new wife. However, he had to have a wife to ensure the promised continuation of the fledgling Jewish nation. It is true that we are normally expected to do everything that we can to help ourselves, and may not rely solely on G-d. However, when faced with the impossible we have no option but to place our trust solely in G-d.
Having reached the point of impossibility, any action that a person takes can only be counterproductive. Before setting out on his journey, Eliezer checks whether there is any 'backup' plan for finding Yitzchak a wife. "Perhaps this woman shall not wish to follow me to this land...? Avraham answered him ? G-d will send His angel before you, and you will take a wife for my son from there". (Genesis 24; 5-7). Upon realising that there was no option but to rely on G-d, Eliezer does precisely that. Perhaps this is the reason that Avraham did not embark on this journey himself, but sent his trusted servant. Maybe he was concerned lest his personal emotional involvement prevent him from seeing the hand of G-d as clearly.
Yitzchak himself was the epitome of total trust and faith in G-d. Though Avraham was faced with a true test of his faith when G-d told him to offer his son on Mount Moriah, Yitzchak had already reached a level of faith. His only concern was that perhaps he would involuntarily flinch as the knife was placed on his throat, and invalidate the offering. In a sense he remained bound on the altar for the rest of his life, so totally dependent upon G-d that he had no need to be personally involved in planning his own future.
The Talmud (Brachot 35b) records an argument between Rabbi Yishmael, who says that the verse "This Torah shall not depart from you mouth day or night" (Joshua 1; 8) only applies when one is not involved in earning a livelihood. Rabbi Shimon bar Yochai maintains that if a person acts in accordance with G-d's wishes, their work will be done for them by others. Abaye concludes "Many people acted in accordance with the opinion of Rabbi Yishmael, and they succeeded. There were those who followed Rabbi Shimon's opinion, and they did not succeed."
We see from this that this total dependence and reliance on G-d is a high level to aspire to, which is not attained by most. Furthermore, it seems that a person who relies on G-d when they should be proactive is doomed to failure. However we must also realise that all of our successes come from G-d, despite our actions and intentions. And when it becomes impossible to act we must have total faith that G-d will take care of us.
We see this idea clearly in the last Mishna in Sotah, which describes the difficult times that will precede the coming of the Messiah. The Mishna ends ‘On whom can we rely? Only on our Father in Heaven’.
Shabbat Shalom
For the pdf link click here
Saturday, November 04, 2006
Vayera
Click here to download this file as pdf
When G-d tells Avraham that He is about to destroy Sodom and Gemorrah, Avraham pleads and bargains with G-d to save those cities and their inhabitants. During the negotiations, Avraham shows his humility by describing himself as “mere earth and ashes” (Genesis 18; 27). Rabbi Yonasan Eibschitz points out that with the double phrase of ‘earth and ashes’ Avraham is seeking extra merit for the people of Sodom. ‘Earth’ stresses the fact that people are only mortal, and their origin is in the earth. With such a background it is only natural that people are drawn to sin, since the base element of their physical body draws the soul away from G-d.
However, Avraham himself shows the futility of this claim. If he was able to surmount such humble origins, and elevate himself to the service of G-d, what excuse do the people of Sodom have? Elsewhere in the Tanach we find a similar claim. The Tzorfati woman asks Eliyahu to leave her home, saying: “Have you come to me to show up my sins, to kill my son?” (I ings 17; 18). Though she was one of the few righteous people of the generation, compared to Eliyahu she felt inadequate, and any shortcomings that she had were highlighted by his near perfection. Though Avraham was arguing on behalf of the Sodomites, his personal commitment showed up their faults. Therefore he added ‘ash’, as a reminder of the fact that he had survived being thrown into a furnace by Nimrod, in Ur Kasdim. Though he survived miraculously, he could have been burnt to ash. Since he personally experienced the miracle of surviving the furnace, he had a greater debt of gratitude to G-d. Therefore he describes himself as ash to plead on behalf of Sodom, that because they had not experienced this Divine salvation, G-d could not reasonably expect such a high level of behaviour from them.
There is another dimension to Avraham describing himself as ‘earth’. G-d changed his name to Avraham, meaning ‘father of many nations’ because Avraham felt an affinity with people of every nation and origin. He was able to see the intrinsic holiness within each person, and bring out that goodness, leading to spiritual growth. Therefore he is like the earth, which spreads across national boundaries indiscriminately. Earth is also the environment in which seeds grow, turning the smallest ‘spark’ of life into trees and flowers.
This ‘mineral’ description of Avraham is a sharp contrast to that of Lot’s wife. After fleeing from Sodom, she looked back to see the destruction, and was turned into a pillar of salt (19; 26). The pillar, which is firmly rooted to a geographical location is the opposite of the earth which covers almost all of the globe. Also, salt is singled out in Midrashic literature as the most infertile substance. For example, when the Romans destroyed Jerusalem, they ploughed it with salt to try and prevent it’s resettlement.
Avraham’s name shows his ability to reach out to everybody. Lot’s wife, according to Midrashic literature (e.g. Ramban to19; 17) was named Irit, which means ‘city dweller’. She was firmly attached to her locale to the point where she was unable to leave, even though it cost her her life. Avraham’s humility made him the international man, Lot’s wife epitomised the Sodom mentality of ‘what’s mine is mine’ (Ethics of the Fathers 5; 10), which prevented any connection or feeling of fraternity with any visitors or strangers.
Yet these three minerals, earth, ash and salt all come together on the altar in the Temple. The main altar is known as the Mizbeach HaAdama (earthen altar), and their were always ashes on it. In addition, the Torah commands that each sacrifice must be accompanied by a small amount of salt (Leviticus II: 13). This symbolises the triple nature of the Temple and the Jewish people, as both concerned with the welfare of the world, and personifying humility, while at the same time clinging to the laws, traditions and customs that have been practised through the millennia.
When G-d tells Avraham that He is about to destroy Sodom and Gemorrah, Avraham pleads and bargains with G-d to save those cities and their inhabitants. During the negotiations, Avraham shows his humility by describing himself as “mere earth and ashes” (Genesis 18; 27). Rabbi Yonasan Eibschitz points out that with the double phrase of ‘earth and ashes’ Avraham is seeking extra merit for the people of Sodom. ‘Earth’ stresses the fact that people are only mortal, and their origin is in the earth. With such a background it is only natural that people are drawn to sin, since the base element of their physical body draws the soul away from G-d.
However, Avraham himself shows the futility of this claim. If he was able to surmount such humble origins, and elevate himself to the service of G-d, what excuse do the people of Sodom have? Elsewhere in the Tanach we find a similar claim. The Tzorfati woman asks Eliyahu to leave her home, saying: “Have you come to me to show up my sins, to kill my son?” (I ings 17; 18). Though she was one of the few righteous people of the generation, compared to Eliyahu she felt inadequate, and any shortcomings that she had were highlighted by his near perfection. Though Avraham was arguing on behalf of the Sodomites, his personal commitment showed up their faults. Therefore he added ‘ash’, as a reminder of the fact that he had survived being thrown into a furnace by Nimrod, in Ur Kasdim. Though he survived miraculously, he could have been burnt to ash. Since he personally experienced the miracle of surviving the furnace, he had a greater debt of gratitude to G-d. Therefore he describes himself as ash to plead on behalf of Sodom, that because they had not experienced this Divine salvation, G-d could not reasonably expect such a high level of behaviour from them.
There is another dimension to Avraham describing himself as ‘earth’. G-d changed his name to Avraham, meaning ‘father of many nations’ because Avraham felt an affinity with people of every nation and origin. He was able to see the intrinsic holiness within each person, and bring out that goodness, leading to spiritual growth. Therefore he is like the earth, which spreads across national boundaries indiscriminately. Earth is also the environment in which seeds grow, turning the smallest ‘spark’ of life into trees and flowers.
This ‘mineral’ description of Avraham is a sharp contrast to that of Lot’s wife. After fleeing from Sodom, she looked back to see the destruction, and was turned into a pillar of salt (19; 26). The pillar, which is firmly rooted to a geographical location is the opposite of the earth which covers almost all of the globe. Also, salt is singled out in Midrashic literature as the most infertile substance. For example, when the Romans destroyed Jerusalem, they ploughed it with salt to try and prevent it’s resettlement.
Avraham’s name shows his ability to reach out to everybody. Lot’s wife, according to Midrashic literature (e.g. Ramban to19; 17) was named Irit, which means ‘city dweller’. She was firmly attached to her locale to the point where she was unable to leave, even though it cost her her life. Avraham’s humility made him the international man, Lot’s wife epitomised the Sodom mentality of ‘what’s mine is mine’ (Ethics of the Fathers 5; 10), which prevented any connection or feeling of fraternity with any visitors or strangers.
Yet these three minerals, earth, ash and salt all come together on the altar in the Temple. The main altar is known as the Mizbeach HaAdama (earthen altar), and their were always ashes on it. In addition, the Torah commands that each sacrifice must be accompanied by a small amount of salt (Leviticus II: 13). This symbolises the triple nature of the Temple and the Jewish people, as both concerned with the welfare of the world, and personifying humility, while at the same time clinging to the laws, traditions and customs that have been practised through the millennia.
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