Posts Tagged ‘Aaron’

Bursting…

Sunday, June 6th, 2010

Korach - Bursting...
Art by Maggidah Shoshannah Brombacher, Ph.D.
Visit her gallery
Contact her at shoshbm@gmail.com – originals from this series are available.

Korach: Numbers 16:1-18:32

"And the staff of Aaron…" (Numbers 17:21)

In this troubling and confusing parashah, we have the story of Korach’s rebellion against Moshe. If you subscribe to the documentary hypothesis – that the Torah is comprised of multiple human authors, and then Divinely assembled, some of the confusion can be understood. But whatever you believe, this story of an uprising by leaders of the people who seem, at face value, to have reasonable demands is unsettling. Of course they are defeated, by some combination of being swallowed alive by the "mouth of the earth" and death by plague – or both! And then there is one final encounter, in which a staff is set aside for each tribe, Aaron’s staff being used for the Levites, and lo and behold, Aaron’s staff bursts into flower and the others do not, thereby establishing his legitimacy. But haven’t we heard about this staff before? Or was it in a dream? Listen:

Some say that it was the staff which had been in the hand of Judah, in regard to which it says, And thy staff that is in thy hand (Gen. 38:18). Others say that it was the staff that had been in the hand of Moses. It budded of its own accord; as it says, And, behold, the rod of Aaron… was budded (Num. 17:23). Others again say that Moses took a beam and, cutting it into twelve planks, said to the princes: ‘Take your sticks every one of you from the same beam.’ Why did he do this? He did it in order that they should not say that Aaron’s rod was fresh and that this was the reason why it budded.

The Holy One, blessed be He, decreed that on the staff should be found the Ineffable Name that was on the plate (ziz), as may be inferred from the text, And put forth buds, and bloomed blossoms – ziz (Num. 17:23). It budded on the same night and yielded fruit.

That same staff was held in the hand of every king until the Temple was destroyed, and then it was divinely hidden away. That same staff also is destined to be held in the hand of the Messiah (may it be speedily in our days!); as it says, The staff of thy strength the Lord will send out of Zion: Rule thou in the midst of thine enemies (Ps. 90:2).

Midrash Rabbah – Numbers XVIII:23

The choice of a staff made from an almond tree is, of course, no coincidence. Other parts of this same midrash wonder why it didn’t yield a different fruit, such as pomegranates or nuts, but don’t say why it was from an almond tree!

In the common understanding of the times, the almond tree was the symbol of love: not just plain old love, or even romantic love, but the explosion of impetuous, first love, bursting out! Almond trees have tremendously fragrant and beautiful blossoms, and they erupt into blossom unpredictably – hence the association.

So what does this have to do with Aaron?

Aaron, whatever his other strengths or foibles may be, is primarily cast as the peacemaker. Indeed, in this very incident he stands between the firepots and the people, limiting the plague. So in a simple way, it does make sense that a symbol of love should be chosen for the brother who tends to epitomize the loving relationship between G!d and Israel.

But powerfully romantic?

Remember, the relationship between G!d and Israel is often cast as a marriage. At the time, and really until relatively recently, Jewish marriages were nearly always arranged. Love was something that blossomed later, more slowly, over time. An impetuous love was seen more as an infatuation, not something that would endure. Indeed, in modern times those who continue to subscribe to arranged marriages continue to hold these views.

So now it should be especially intriguing that we choose impetuous, impulsive, dare I say erotic love to symbolize the one who will establish the priesthood and, for many centuries, the vehicle for communication between G!d and the people!?

It is, in fact, this extravagant contradiction leads us to a deeper, sweeter truth: it is in fact G!d that erupts into this world, flooding our senses with a powerful yearning and joy, when we allow such moments to occur. To take advantage of the metaphor, what we must do is till the ground, plant the seed, feed and water it, with extreme patience. Because that moment of fruitful blossoming comes without warning, and lasts but an instant.

And returns, like clockwork, cycle after cycle.

How wonderful the power of metaphor!

On what merit?

Sunday, February 21st, 2010

Tetzaveh - On what merit?
Art by Maggidah Shoshannah Brombacher, Ph.D.
Visit her gallery
Contact her at shoshbm@gmail.com – originals from this series are available.

Parashah Tetzaveh: Exodus 27:20-30:10

"And this is the word/thing…" (Exodus 29:1)

The sages use this midrash to take the dilemma of Aaron’s participation in the creation of the egel hazahav (“golden calf”) to explore the question of worthiness in being chosen by G!d. In so doing they teach a sweet lesson about the power G!d’s promises.

This is a longer midrash (which I have abridged somewhat), with deep teachings. It is "launched" from the fact that the Hebrew "d’var" means both "word" and "thing." Also, I have placed M’ Shoshannah’s reflections on her illustration in the at the end of this post… Enjoy!

It is written, Forever, O Lord, Your word stands fast in heaven (Ps. 119:89). Does then the word of God stand fast only in heaven, but not on earth? R. Hezekiah b. Hiyya said: This is because God made a promise in heaven, which was fulfilled on earth for that righteous man Abraham after two hundred and ten years. How so? When the Holy One, blessed be He, said to Abraham: ‘Get you out of your country… and I will make of you a great nation’ (Gen. 12:1f), the latter replied: ‘Lord of the Universe! What benefit do I derive from all these blessings, since I am about to depart from this world childless?’

Said God to him: ‘Are you sure that you will no longer give birth to a child?’ The reply was: ‘Lord of the Universe! My horoscope tells me that I will be childless.’

‘So you are afraid of your horoscope?’ God retorted. ‘As you live, it will be as impossible to number your offspring as it is to number the stars of heaven.’

R. Judah b. R. Simon said in the name of R. Hanin: It was then that God raised Abraham above the vault of the heavens and said to him: Look now toward heaven, and count the stars, if thou be able to count them; and He said unto him: So shall thy seed be (ib. 15:5); that is: Just as you see all these stars and cannot count them, so numerous will your children be, for none will be able to number them… a proof that ‘Forever, O Lord, Your word stands fast in heaven.’

This also you now find in the case of Aaron: God made a promise to Moses, saying: And bring you near to you Aaron your brother… that he may minister to Me in the priests’ office (Ex. 28:1), an assurance which He kept when He said: and this is the thing that you shall do to them, etc.

Midrash Rabbah – Exodus XXXVIII:6

In the simplest terms, Aaron "merits" the honor of being the first High Priest for a basic reason: G!d promised it, and the Holy One’s promises are always kept. Is this, however, a sufficient answer? If it were, why would we need the story?

Read the story again: it is about Abraham’s doubt, his downright mistrust of the promise of "a great nation," expressed explicitly to the Eternal One. And upon what does he base that doubt? On the predictions of astrologers, who have measured his "planet" (as the original states).

What happens when Abraham expresses such bold skepticism? He is elevated to the heavens, to look upon all of Creation, and see the love that G!d has for him – and us. Then he is told, "Trust Me. Be patient. It will be."

Was Aaron any less worthy than Abraham? Other midrash (as M’ Shoshannah relates) suggest that he was an unwilling participant, but was just trying to keep the peace. Like Abraham, he is in the company of pagan practices, and perhaps even listens to them. But HaKodesh Baruch Hu remembers the promise, remembers the Love for us, and elevates him.

If Abraham, who speaks directly with G!d, can doubt G!d and still be elevated; if Aaron, who has heard G!d and seen the miracles in Egypt can help build an idol and still be elevated… cannot we, in our troubles and doubt, be granted the same?

And notice, finally, that no severe repentance was necessary: "all" that had to be done was to stay in conversation with G!d.

Listen for that still, small voice. It calls to us in Love.



Maggidah Shoshannah writes:

Aaron decides to be the one to lead the people in making the egel hazahav (golden calf), since he is a kohen (priest), but he looks very pained.

How does it feel? They just committed themselves to HaShem (G!d), Moshe (Moses) is still on the mountain, and now those spoiled people want to go back to man made statue ‘gods’ like in Mitzrayim (Egypt)! Feh, feh, feh! He must have cried, he must have been angry, and then he decided to do the best he could in bad circumstances.

Behind him Moshe looks suspiciously around with his luchot (tablets). I did not paint Moshe descending the mountain: instead, he is there in Aaron’s thoughts. Aaron knows what they do is wrong, hence his distorted face and his whole posture which ‘screams’ repulsion.

The egel stands in the middle like a ‘real calf,’ is is an idol without power: I show it blue and not golden.

The people are feasting in the bottom left corner, but like Aharon they do not show bliss and real pleasure, or intense hitlahavut (spiritual ecstasy, like dancing Chassidim). No, they show contorted faces: it’s an orgy, they are in frenzy, but derive no real pleasure of this.

In the arch of the sky I show Avrom Avinu (Abraham our father), who feared because the astrologer (planet) predicted that he would have no children. But now he is surrounded by the stars, as numerous as the b’nai Yisrael – the children of Israel.