D'var Torah

Shevat/ IAdar 5768

Revealing the Hidden Face of God

For the past several weeks we have been reading the story of God, Moses and Pharaoh, the familiar account of the plagues, the hardening of Pharaoh’s heart, and the exodus from Egypt. As the plagues descended on Egypt, I cannot help but to imagine that the Egyptians were convinced in ever-increasing measure, that the presence of the divine was being removed from them and their society. Biblically, calamities are indicated by the phrase “Hester Panim,” the hiding of the face of God, in Martin Buber’s phrase, “The eclipse of God.”

In several weeks we will read the story of Esther, Mordecai, Ahashverosh and Haman. The scroll of Esther is the only book of the Bible that does not contain the name of God – or does it? The name Esther can be read as “I will hide.” God’s presence in the Purim story remains in the background, felt but unseen.

At times it would seem as if the crisis of global warming, snow in Iraq, warmer and warmer winters in the Northeast are to be read as signs of Divine displeasure. Rather, perhaps they should be seen as, in part, natural weather patterns (El Niño started in September 2006 and lasted until early 2007; from June 2007 on, data indicates a weak La Niña event), and, in part, environmental neglect. Carbon footprints, methane and other greenhouse gases, impact significantly on the world in which we live, and for which we have a direct responsibility.

The Torah recounts that Moses is told “Bo el Pharaoh,” mystically understood as “Go into the mind, heard, heart, obtuseness and obstinacy, obstructionisms of Pharaoh;” understand that his “No!” results in the destruction of Egyptian agriculture via the environmental and ecological disasters of the first nine plagues of Egypt. The Torah relates that the plague of darkness, while palpably tactile to the Egyptians, did not impact on the place where the Israelites were living. There was light in their dwellings. To be “a light to the nations” remains one of our prophetically mandated missions as Jews.

Several weeks ago, while at a rabbinic professional development conference at the Pearlstone Retreat and Conference Center in Reisterstown, Maryland, I was privileged to witness one example of that light. On the grounds of Pearlstone is Kayam Farm, a pesticide-free, community supportable agricultural venture. Among its goals: to teach Jewish concepts of land management, agriculture, and mitzvot attached to the land – caring for those marginalized within society by leaving the corners of the field, setting aside gleanings, and caring for the earth responsibly.

This year, part of our outreach to community through Tikkun Olam is to sensitize our community, our young and our old, celebrating with all that we have the bounty of the earth that ultimately belongs to God. In very small ways we reveal the face of God.
In honor of Shevat and Tu b’Shevat, while at Pearlstone with discretionary fund monies, I purchased one share in Kayam Farm for the GHC. While we are unable to personally benefit from our investment, I asked that it be donated to a needy family in the area, who will be able to partake in the produce and harvest from the farm. In demonstrating support for Kayam Farm, in some small way we, too, participate in the Jewish green movement, environmental education, outreach to encourage the “return to the land” enthusiasm of young urban Jews alienated from urban consumerism longing for a connection the land, to the soil and to the Jewish people and its traditions. Thank you all for making this mitzvah possible. May we all be privileged to share in many, many more.

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