Tag: Egypt

Posted on

“Moshe went and spoke these words to all of Israel…”

“Moshe went and spoke these words to all of Israel. He said to them, ‘I am a hundred and twenty years old today; I can no longer go out and come in, for HaShem has said to me ‘You shall not cross the Jordan’. HaShem, your G-D – He will cross before you, and you shall possess them; Yehoshua – he shall cross over before you, as HaShem has spoken.’” (DEVARIM 31:1-3)

Moshe – who taught, guided and nurtured the Children of Israel for forty years in the wilderness – was not to be permitted into the Promised Land. The prophet who had received the Torah on Israel’s behalf would be forced to take leave of his people just before the liberation of Eretz Yisrael and the establishment of HaShem’s Divine Kingdom therein.

The most well known explanation for why Moshe was forbidden from crossing the Jordan is that he had once lost his patience with Israel and struck a rock. The Midrash, however, explains that this incident was only when the sentence took effect. It had been decreed decades earlier that Moshe would be prohibited from crossing the Jordan River.

“G-D said to Moshe, ‘Whoever acknowledges his homeland is buried in his homeland. Yosef acknowledged his homeland, as it is written, ‘for indeed I was kidnapped from the land of the Hebrews…’ (BEREISHIT 40:15). You did not acknowledge yourhomeland… How? The daughters of Yitro said, ‘An Egyptian man saved us from the shepherds’ (SHEMOT 2:19). You heard them and remained silent. Therefore you will not be buried in your homeland.’” (Devarim Rabbah 2:8)

Break the BDS

Although he had been raised as royalty in Pharaoh’s palace and had never in his life actually seen the Land of Israel, Moshe was held accountable for allowing himself to be referred to by others as “an Egyptian man.” Regardless of where we each currently reside, Jews should be vigilant never to view ourselves as belonging to any people or nation other than our own. Moshe, the paradigm of Hebrew unity and national responsibility – who killed an Egyptian on the spot for merely striking a Hebrew slave – was penalized for neglecting to protest when being referred to as an Egyptian. This episode illustrates the gravity of viewing ourselves as German, French, American or any nationality other than Israeli. We must understand thatIsrael is one people with one country and one collective mission reflecting the Torah’s blueprint for an ideal perfect world. And it is only through the advancement of Israel’s national aspirations that humanity can attain higher consciousness and total blessing according to HaShem’s Divine plan for Creation.

[huge_it_share]

Posted on

Headlines: 60K Grenade Springs Found On Way to Gaza, Anti-BDS, Lieberman As Defense Minister

Israel has successfully tested a maritime missile interception system dubbed the Iron Dome of the Sea.
[Arutz Sheva]

 

Avigdor Lieberman expected to become Israel’s new defense minister as Benjamin Netanyahu reforms his government.
[The Telegraph]

 

Israeli Police captured a shipment of 60,000 hand-grenade springs on their way to the Gaza Strip.
[Times of Israel]

 

The United Methodist Church (UMC) voted down four resolutions that called on the Church to divest from companies doing business with Israel.
[The Algemeiner]

 

Egypt: Missing EgyptAir Flight Crashed With 66 Passengers, Crew on Board
[Haaretz]

Posted on

The Coming War: Egypt, Ethiopia, and the Nile

When Egypt’s then-president Mohamed Morsi said in June 2013 that “all options” including military intervention, were on the table if Ethiopia continued to develop dams on the Nile River, many dismissed it as posturing. But experts claim Cairo is deadly serious about defending its

historic water allotment, and if Ethiopia proceeds with construction of what is set to become Africa’s largest hydroelectric dam, a military strike cannot be discounted.

Egypt fears the new dam, slated to begin operation in 2017, that it will reduce the downstream flow of the Nile, which 85 million Egyptians rely on for almost all of their water needs. Officials in the Ministry of Irrigation claim Egypt will lose 20 to 30 percent of its share of Nile water and nearly a third of the electricity generated by its Aswan High Dam.

“One reason for the high level of anxiety is that nobody really knows how this dam is going to affect Egypt’s water share,” Richard Tutwiler, a specialist in water resource management at the American University in Cairo (AUC), tells Institute of Policy Studies. He added “Egypt is totally dependent on the Nile. Without it, there is no Egypt.”

Ethiopia, on margins of international attention largely for many decades by the international community has suddenly become a focus of interest. The country, source of 80% of the Nile’s waters, and now intends to impose its own vision for the river and a different division of its waters. Egypt, having been the dominant power in the region for 200 years, is still reeling from recent political upheavals, economic weakness and the drastic diminution of its development — all of which reduce it to the status of one Nile state among many, without the capacity for action.

Egypt is entirely dependent on other states for its water, almost all of which comes from the Nile. Its four principal sources rise several hundred kilometers beyond Egypt’s southern border: the Blue Nile, Sobat and Atbara and its tributaries located in Ethiopia, which provide around 80%, and the White Nile in Uganda, which provides the rest.

Egypt’s share of Nile water has until now been regulated by a 1959 agreement with Sudan, under which Egypt gets 55.5bn cubic meters a year and Sudan 18.5bn. (The annual flow averages 84bn cubic meters, 10bn of which evaporate from Lake Nasser, created by the construction of the Aswan Dam, which came into operation in 1964.) This agreement allotted nothing to Ethiopia and other upstream states.

In 2010 Ethiopia secured a treaty reorganizing water-management and construction projects, the New Nile Cooperative Framework Agreement. Burundi, Kenya, Uganda, Rwanda and Tanzania are signatories. Under this treaty, a commission representing all the signatories will approve (or reject) large-scale hydraulic projects, dams, canals and anything else that has an impact on the course, volume or quality of the Nile’s waters.

This alliance between six of the nine members of the Nile Basin Initiative — the forum in which Nile states try to find practical solutions and formulate joint projects (1) — has shaken things up in the region. Egypt refused to sign without an undertaking from the signatories not to alter the current division of the water and to recognize the “historical rights” of downstream nations (Sudan and Egypt). It now finds itself without any right of inspection in the Renaissance Dam project — a source of discord — and, for the first time in its history, without a right of veto, which it had thought innate.

Ethiopia’s renaissance as a regional power is under way, strengthened by assets it has hitherto lacked. We are witnessing the emergence of a strong Ethiopia capable of playing a key geopolitical role in its zones of influence: the Nile basin and East Africa.

Egypt has appealed to international bodies to force Ethiopia to halt construction of the dam until its downstream impact can be determined. And while officials here hope for a diplomatic solution to diffuse the crisis, security sources say Egypt’s military leadership is prepared to use force to protect its stake in the river.

Former president Hosni Mubarak floated plans for an air strike on any dam that Ethiopia built on the Nile, and in 2010 established an airbase in southeastern Sudan as a staging point for just such an operation, according to leaked emails from the global intelligence organization Stratfor posted on WikiLeaks.

A long-simmering water conflict between Ethiopia and Egypt has moved a step closer to resolution, after the countries’ foreign ministers announced that they had reached a preliminary agreement on sharing Nile waters.

The deal, which still needs to be approved by the heads of state of Egypt, Ethiopia and Sudan, appears to be an important breakthrough, observers say – although details of the agreement have not yet been made public.

“This is significant in my view,” Mwangi Kimenyi, a Brookings Institute fellow who co-authored a book on the need for a new legal regime on sharing Nile water, he told Al Jazeera. “Any development in the sharing of Nile water that is based on negotiations between the stakeholders is a positive development.”

The prospective deal is important because it marks a move away from Egypt’s historical insistence on maintaining colonial-era agreements on water rights. However without some mechanism for significantly increasing the overall supply of water it is unlikely to resolve the core issue of total demand exceeding available supply—and head off the grave consequences that it will inevitably precipitate.

Posted on

Leave Behind Complexity

“You shall safeguard the matzot, for on this very day I will have taken your legions out of the land of Egypt; you shall observe this day for your generations as an eternal decree. In the first, on the fourteenth day of the month in the evening shall you eat matzot, until the twenty-first day of the month in the evening.” (SHEMOT 12:17-18)

“Matzot shall be eaten throughout the seven-day period; no ḥametz may be seen in your possession, nor may leaven be seen in your possession in all your borders.” (SHEMOT 13:7)

The Maharal of Prague teaches in Gevurot HaShem that “matzah is simple as it is not combined with additional ingredients such as leaven, which would compound and complicate it. Simplicity in essence denotes independence, for an independent being is free and not bound together or dependent upon others. A slave is bound to his master and completely dependent upon him while a free man stands independently, not bound to anyone else. Hence, matzah specifically is an appropriate symbol for the Exodus.”

The Maharal’s explanation of matzah as simplicity and ḥametz (unleavened bread) as complexity provides an essential insight into the mentality of Diaspora Jewry. The word ḥametz shares the root letters of l’haḥmitz (to miss), symbolizing the idea of missing an opportunity. Because it includes leaven, ḥametz is complex and therefore prone to miss out.

When a person defines himself according to his complexity – by what he has acquired in life – he is naturally blocked from fully expressing his inner essence. Each of us is a soul – a unique expression of G-d – playing a character with a distinct purpose in history. And our ability to fully realize our individual missions in life is largely dependent upon our self-identification as souls who, like actors, play roles in the story of man. The more we define ourselves as the actors rather than as the characters we play, the more our characters can actually succeed at fulfilling their roles in the story. But one who defines himself according to the external factors his character has acquired in life (wealth, status, academic credentials, etc.) becomes complex like ḥametz and trapped by these external factors, frightened to jeopardize them in pursuit of his true inner calling.

In the years leading up to the Holocaust, for example, many Jews in Europe had possessions and professions that they were not prepared to abandon. Their complexity kept them psychologically trapped until it became too late for a physical escape. Jewish community leaders in America, meanwhile, were frightened to sacrifice the success they had achieved and were therefore powerless to save their brothers overseas. They feared accusations of disloyalty if they were to focus on the “Jewish aspect” of America’s war effort against Germany. And some even feared that a great influx of Jewish refugees would bolster anti-Semitic attitudes within the United States. Partially due to the complexity of the Jewish Diaspora mentality, an opportunity was missed and six million were lost.

A complex person – one who defines himself as the character and not as the actor – is generally not ready for sacrifice because he is frightened to lose that which his character has acquired. While external factors alone do not automatically cause a person to be complex, how that person relates to these factors can easily reveal the extent of his complexity. A rich man fearful of becoming poor is not yet ready for redemption. In times of crisis, such a person would be unwilling to part with his material wealth and comfortable lifestyle.

A wealthy man in touch with his true inner self, however, is willing to risk losing everything he owns. Although he may know how to appreciate worldly goods, they do not define, trap or complicate him. Such a Jew is ready to sacrifice his money at any moment in order to express his inner essence and assume responsibility for the Nation of Israel’s historic mission. Instead of viewing himself as a wealthy individual, he is simply a unique piece of Knesset Yisrael – the giant collective Hebrew soul that reveals itself in space and time through millions of bodies called the Jewish people.

Matzah represents simplicity, which is the true essence of a soul. While the demands of a healthy society often necessitate that people become doctors, soldiers, builders and plumbers, these are only talents acquired in life and not a person’s actual essence. Practicing medicine, fighting wars, constructing homes and installing pipes are things that Jews must often do – especially when rebuilding Hebrew civilization in our homeland – but they can never define who or what a person is. Being simple is therefore the self-awareness of one’s deepest and truest inner essence as a unique spark of the timeless ultimate Reality without end.

While matzah is the bread of affliction, it is also the bread of freedom. One who views himself as simple can never become trapped by complex external factors. He recognizes himself as part of a larger Hebrew collective and, through a perspective psychologically grounded in Jewish history, is able to identify danger on the horizon before it reaches the maturity to strike. So long as one understands his true essence in its simplicity, he cannot be enslaved and is ready for redemption.

The courage of simplicity stems from the understanding that a person has absolutely nothing to lose. He is prepared to risk everything in order to take responsibility for the future of his people. This willingness to sacrifice oneself for the Hebrew Nation and its mission is born out of a love that elevates a soul from the level of the individual to that of the collective. The Maharal explains in Netzaḥ Yisrael that fear is the shell of love and that the stronger a person’s love grows the weaker his fears become.

Fear and selfishness are both symptoms of complexity while love and courage are actually products of simplicity. Fear results from a lack of compassion and paralyzes a person into irresponsible dormancy. But the less fear a person suffers, the more he is willing to sacrifice and the stronger his inner light can shine to the world. The freedom of simplicity that the matzah represents makes him capable of daring action in the face of adversity.

When the Hebrew Nation received a chance to be born out from Egypt, the majority of our people had viewed themselves to be “Egyptian Jews.” They defined themselves according to their complexity and therefore had to perish in the ninth plague of darkness, missing the opportunity to participate in Israel’s national birth. The minority, who defined themselves simply as Israel, snatched the opportunity to experience liberation and receive the Torah at Sinai. They realized that they had nothing to lose because all they really were was Israel and one cannot truly live up to being part of Israel while subsisting in the exile separate from the Hebrew mission. As the redemption process continues to unfold and we are confronted with newer and greater challenges to overcome, we must learn to properly define ourselves and strive to attain a genuine simplicity in order that we may succeed in ingathering our people back to our homeland, establishing the kingdom destined to manifest the Divine Ideal and fulfilling our national mission of shining G-d’s blessing to all of mankind.

Posted on

Liberation is Now

“The King of Egypt said to the Hebrew midwives, of whom the name of the first was Shifrah and the name of the second was Puah – and he said, ‘When you deliver the Hebrew women, and you see them on the birth stool; if it is a son, you are to kill him, and if it is a daughter, she shall live.’ But the midwives feared G-D and they did not do as the king of Egypt spoke to them, and they caused the boys to live.” (SHEMOT 1:15-17)

It is taught that Shifrah and Puah are alternate names for Yoḥeved and Miriam – mother and sister to Moshe and Aharon. We further learn that the midwives “feared G-D” and therefore HaShem built them “Houses in Israel” (the priesthood emerged from Yoḥeved and the Davidic dynasty descended from Miriam) – a teaching that highlights the necessity of understanding what it truly means for someone to “fear G-D.”

To fear G-D is actually the highest level of courage because when a person possesses genuine awe of HaShem as the Creator and Source of all that exists, he cannot possibly fear Pharaoh, poverty, prison, torture or even death. “Fearing G-D” is essentially a deep awareness and conviction that nothing exists outside HaShem, which in turn eliminates the ability to fear anything subordinate. It is precisely this elevated consciousness that enabled the midwives to give birth to the greatest leadership our people has known.

Because a slave naturally fears his master and the Hebrews in Egypt were brought up to fear their oppressors, the behavior displayed by Yoḥeved and Miriam was a revolution against the social order of their day. HaShem had not promised these women any reward for endangering themselves and they had no guarantee that they would survive Pharaoh’s wrath. What the midwives did, however, was adhere to the most ancient of Hebrew traditions.

When thrown into Nimrod’s furnace for his crusade against idolatry, Avraham had no expectation of being saved. He understood himself to be a soul – a unique expression of HaShem – temporarily playing the role of a character name Avraham on earth. Rather than contaminate his true inner essence, he was ready to give up the role of Avraham.

During the terrible Holocaust in Europe, there were Jews who felt themselves as having no choice but to actively collaborate with the Germans. Faced with unspeakable conditions and desperate to make it through the horrors of the Shoah alive, they pragmatically understood that the answer to their predicament was to try and survive by assisting the Nazis. But there are prohibitions in the Torah for which one must be willing to give his life rather than transgress. One clear example is that a Jew must die rather than participate in the murder of his own people. “Fearing G-D” in such a situation would prevent the soul from being able to contaminate itself through the act of handing over a fellow Jew to be killed. Therefore, one with a deep and genuine awe of HaShem could not have allowed himself to deliver his people to the slaughter. Life itself would simply no longer feel worth living after having betrayed the very essence of his soul.

A person who genuinely fears HaShem has no personal fear for his own private safety and is automatically infused with a spirit of valor. While this is certainly not an easy level to attain, one can begin to approach it through asking honest questions and being prepared to accept the challenges of difficult answers. The true courage of fearing G-D involves emotional maturity, intellectual honesty and the willingness to burden a national responsibility. Yoḥeved and Miriam risked their lives for what was right, knowing that they could have very easily been killed and forgotten. Like Avraham, they feared G-D because that was the truth of their souls and not because they had any guarantees of survival.

“Fear of G-D” is actually a loyalty to one’s deepest inner truth without any preconditions or expectations for reward. Such self-awareness ultimately makes a person unbreakable – even in the face of overwhelming adversity – as anything one can possibly be threatened with simply becomes inconsequential when viewed within the context of HaShem as the timeless ultimate Reality without end that creates all, sustains all, includes all and is beyond all.

In addition to being the wellspring of great heroism, fearing HaShem is the basis for attaining true love – the ability to give freely without expectations. Rabbi Akiva teaches that the commandment, “you shall love your fellow as yourself” (VAYIKRA 19:18) is the mitzvah that encompasses the Torah in its entirety. It is the base that the Torah rests on in order to be fully revealed in our world. Whether it has a personal, national or universal expression, true love empowers one to not fret about whether or not his love is reciprocal because genuine compassion exists only to give. This love, built on courage, is actually the context and most essential foundation for properly understanding Israel’s Torah.

Moshe was destined to liberate Israel from bondage and lead the Hebrew tribes to receive the Torah at Sinai. But he first grew up in the house of Pharaoh, a place embodying the dark forces standing in starkest opposition to his role. In order to develop the personal qualities necessary to lead Israel from slavery to freedom, Moshe grew up surrounded by the very power that stood against the fundamental essence of his mission. It was precisely this environment that forced Moshe to ask true questions, grow to emotional maturity and realize his destiny as Israel’s savior.

“It happened in those days that Moshe grew up and went out to his brethren and observed their burdens; and he saw an Egyptian man striking a Hebrew man, of his brethren. He turned this way and that and saw that there was no man, so he struck down the Egyptian and buried him in the sand.” (SHEMOT 2:11-12)

Moshe witnessed an Egyptian beating a Hebrew slave and decided to intervene. His compassion for his people was clearly displayed by his preparedness to forfeit his princedom in order to save his brother from harm. At this point Moshe left the world of Egyptian royalty and began to actively express his inner self.

“He went out the next day and behold! Two Hebrew men were fighting. He said to the wicked one, ‘Why do you strike your fellow?’ He replied, ‘Who appointed you as a dignitary, a ruler and a judge over us? Do you propose to murder me as you murdered the Egyptian?’ Moshe was frightened and he thought, ‘Indeed the matter is known!’” (SHEMOT 2:13-14)

The Torah clearly states that Moshe “saw that there was no man” yet here – only a couple verses later – we see another Hebrew with knowledge of his deed. If the matter was known, then obviously there had to have been witnesses around to see Moshe’s act. When the verse writes that he “saw that there was no man” it is coming to teach that he saw no one willing to intervene. No Hebrew slave would stand up for his brother. Pirke Avot teaches that “where there is no man, be a man” (2:6) – no one was intervening so Moshe neutralized the Egyptian himself, knowing that he could lose his royal status and possibly even his life. He readily took this risk because his soul could not bear the suffering of his brother.

Regarding his deed of killing the Egyptian, the Maharal of Prague teaches inGvurot HaShem that “Moshe’s soul was clothed in greatness” – his soul consciously unified with Knesset Yisrael – the larger collective soul of the Hebrew Nation. Moshe had not yet received any prophecy and he certainly had not been commanded to slay the Egyptian. In fact, the prophesied years of Hebrew bondage in Egypt were not even close to complete. Without receiving any Divine sign or command, Moshe could not bear the sight of Hebrew suffering. And his compassionate reaction to the pain of his brother triggered a process of redemption that transformed him from a prince of Egypt to the savior of his people and history’s greatest prophet.

Not able to stomach strife among his brothers, Moshe attempted to make peace. When one responded by asking “do you propose to murder me, as you murdered the Egyptian?” Rashi explains that Moshe suddenly understood that his people were actually not ready for redemption. And the Maharal explains in his Gur Aryeh super-commentary on Rashi that so long as there were informers within Israel, slavery was an appropriate condition for them. This Hebrew threatened Moshe by implying that he could easily turn him over to the authorities. But by exposing Moshe, the informant would have not merely been turning in one man but actually betraying the entire essence of Israel’s redemption. When slavery runs deep into the psychology of a person, it becomes difficult to express the crucial courage and self-sacrifice necessary to break the chains of mental bondage. But when one cares for another to the extent that nothing can deter him, this compassion becomes the power of Israel’s salvation. Whether in Egypt, Europe, America or even Israel, one who internalizes and experiences this love can never cooperate with those seeking to obstruct our national mission. The courage to resist tyranny and stand strong against injustice is actually the first step in attaining a powerful love that will bestow great blessing not only upon Israel but also on the whole of humanity at large as the Hebrew Nation begins to effectively actualize our role of bringing world history to its ultimate goal.