The Symbol and Sanctification Of Words

Posted on July 4, 2025 by First.One.Through

In a time when smooth talking politicians win elections despite questionable morals and policies, it is an appropriate time to consider the greatest Jewish prophet, Moses, whose life was a constant struggle of public speaking.

At The Burning Bush: Fear of the Task

In Moses’ first encounter with God, Moses pushes back on taking the mission that God has commanded to lead the Israelites out of Egypt. His protest is not about the scale or danger of the mission but his own inadequacy – as a speaker:

“Please, my Lord, I have never been a man of words… I am slow of speech and slow of tongue.” (Exodus 4:10)

God responds with reassurance, promising divine assistance:

“Who gives man speech?… Now go, and I will be with your mouth and teach you what you shall say.” (Exodus 4:11-12)

Still, Moses persists in his reluctance, and God tells Moses that he should partner with his brother Aaron to be joint spokespeople before Pharaoh. From that moment on, Aaron is often the mouthpiece, and Moses leads more through presence. This foundational moment sets the reader considering the role of Moses for the rest of the Torah: if Aaron is doing the talking and God is providing the words, what exactly is Moses doing?

With The Spies: Adding Words, Shaping Minds

Years later, after the Jews receive the Ten Commandments on Mount Sinai, Moses gives instructions to twelve tribal leaders to inspect the land of Israel. God’s original command was simple:

“Send men to scout the land of Canaan, which I am giving to the Israelites.” (Numbers 13:2)

But when Moses relays the mission, he adds additional language which was not stated by God:

“See what the land is like. Are the people who dwell in it strong or weak? Few or many? Is the land good or bad?” (Numbers 13:18-19)

These added questions introduce the possibility of negative reports. Moses frames the land not as a divine gift to be received with confidence, but as an object of evaluation and skepticism. This subtle addition tilts the mission toward doubt. The spies return not with faith but fear, and the people’s panic results in a devastating punishment of forty years of wandering.

The Rock: Silence When Only Words are Needed

Fast forward to Parshat Chukat. The Israelites are again without water and God instructs Moses and Aaron:

“take the rod and assemble the community, and before their very eyes order the rock to yield its water.” (Numbers 20:8)

But Moses, perhaps frustrated and weary with his flock, or not understanding why he was tasked with talking to an inanimate object, or confused with the purpose of taking his staff, strikes the rock instead—twice. Crucially, he does not speak. He bypasses the command and replaces it with physical action:

“And Moses raised his hand and struck the rock twice with his rod.” (Numbers 20:11)

The water comes forth, but God is displeased and informs Moses that he will not get to go to the Promised Land:

“Because you did not trust Me enough to affirm My sanctity in the sight of the Israelite people, therefore you shall not lead this congregation into the land that I have given them.” (Numbers 20:12)

*Moses Striking the Rock, Joachim Anthonisz Wtewael (1566 – 1638)*

After years of faithful service, it is this moment of silence—a refusal to speak as commanded—that costs Moses entry into the Promised Land.

Symbols and Sanctity

At the rock, Moses used the staff as a TOOL in which he was the active agent in bringing forth the water. The Jews were thereby given the impression that Moses delivered the outcome they sought. Moses did not appreciate that the staff was a SYMBOL and that Moses was only a vehicle for God’s actions.

From the very beginning, God used Moses as his emissary, “I will be your mouth.” Ignoring the speech that God gave to Moses to bring forth water, denigrated words in favor of action. God created the world and separated water and land on the third day with words; He could certainly make water come from a rock with a few words.

The episode of Moses hitting the rock recalls when the Jews were trapped at the sea when Pharaoh’s chariots were descending upon them. Without prompting from God, Moses offered that God will battle the Egyptians:

“But Moses said to the people, “Have no fear! Stand by, and witness the deliverance which יהוה will work for you today; for the Egyptians whom you see today you will never see again. God will battle for you; you hold your peace!” (Exodus 14:12-13)

But God never told Moses to say any of those things. He is upset and tells Moses:

““Why do you cry out to Me? Tell the Israelites to go forward. And you lift up your rod and hold out your arm over the sea and split it, so that the Israelites may march into the sea on dry ground. And I will stiffen the hearts of the Egyptians so that they go in after them; and I will gain glory through Pharaoh and all his warriors, his chariots, and his riders. Let the Egyptians know that I am God, when I gain glory through Pharaoh, his chariots, and his riders.” (Exodus 14: 15-18)

The stories are a mirrored echo of each other:

In Exodus, God doesn’t instruct Moses to say anything, just to act; in Numbers, God asks Moses to speak and not act
In Exodus, God has Moses lift his staff and splits the sea to reveal dry land; in Numbers, God tasks Moses with lifting his rod to split the rock to deliver water
In Exodus, God gains glory through the obstinance of the defeated Egyptians; in Numbers, God seeks to attain sanctification in the sight of Jews
In Exodus, Moses listens, the Jewish people are saved, and the story of the splitting of the sea is recited daily by Jews to this very day; in Numbers, Moses doesn’t listen, he is condemned to never make it to the Promised Land and have a burial spot which remains unknown

The staff is a symbol, not a tool. It conveys that Moses is God’s conduit for words and action. Through them, God becomes sanctified and holy to Jews, while glorified by the world.

Understanding this, it is worth considering why Moses was chosen to lead the Jewish people: his lack of confidence in speaking would make him more likely to stay close to his brother and not speak extemporaneously. An overly confident person might not follow direction or the script God has for saving the Jewish people.

Moses’ speech journey is a case study of people’s personal struggles. At first, he doesn’t trust his voice. Then he misuses it. Then he avoids it entirely. People who are unsure of certain skills might go through a similar lifecycle. And that’s without God talking in your ear.

Conclusion: A Prophet’s Voice and a People’s Path

Moses’ fear of speech is central to his leadership story. It colors his interaction with God, with the people, and with destiny. His silence at the rock seals his fate just as his earlier distortions redirected Israel’s path.

God’s desire wasn’t just for obedience, but for faith expressed in words. The gift of speech—of prophecy, persuasion, prayer—was not to be avoided or altered. Moses’ story reminds us that voice is sacred. To lead is not just to act, but to speak with clarity, fidelity, and trust in the One who gives speech.

The Jewish people have succeeded when speech was measured and divinely inspired. It is a lesson in the power of words – that the right words – can have a longer and more sustainable impact than even repetitive actions.

Elevation From God’s Gifts (June 2025)

Bitter Waters and The Jerusalem Flag Parade (June 2021)

Jacob – And Esau’s – Ladder

Posted on December 16, 2024 by First.One.Through

One of the most famous stories in the Book of Genesis is about Jacob’s ladder with angels ascending and descending. The famous biblical commentator Rashi (1040-1105) said that the angels going up were tied to the holy land and had to leave Jacob as he journeyed to live with his uncle Laban outside of the land. The angels coming down were new angels who would accompany Jacob while he lived outside of the holy land.

*Jacob’s Ladder by Frans Francken II the Younger (1581-1642)*

I would like to share an alternative interpretation: the angels on the ladder represent Jacob’s relationship with Esau.

There is no tool that connects hands and feet like a ladder. Both are required to go up as well as to come down. If several people are on a ladder at one time, hands and feet would likely be touching.

That is a reference to Jacob. His name literally came from his act of holding onto the heel of his brother Esau at their births. “Jacob” stems from the Hebrew word for heel, “akeb” (Genesis 25:26):

וְאַֽחֲרֵי־כֵ֞ן יָצָ֣א אָחִ֗יו וְיָד֤וֹ אֹחֶ֙זֶת֙ בַּעֲקֵ֣ב עֵשָׂ֔ו וַיִּקְרָ֥א שְׁמ֖וֹ יַעֲקֹ֑ב וְיִצְחָ֛ק בֶּן־שִׁשִּׁ֥ים שָׁנָ֖ה בְּלֶ֥דֶת אֹתָֽם׃

The clutching of the heel in the world’s first recorded twins set the primogeniture battle for the ages.

Birthright

There are two stories of Jacob angling to take the birthright from Esau. First, Jacob operates on his own and trades food with a hungry Esau for the birthright (Genesis 25:29-34). Years later, as their father Isaac wasn’t likely to abide by the earlier exchange between the brothers, Jacob acts at the urging of his mother Rebekah to trick Isaac into giving the special blessing intended for Esau to himself. Esau was so distraught by this action, that he swore he would kill Jacob, forcing Jacob to flee to live with Laban. (Genesis 27:1-21).

Jacob had the dream of angels on the ladder while he was fleeing from Esau. Jacob was not sure whether he had the advantage of the blessing or was a hunted man. On the ladder, the person higher up is only ahead while ascending; the elevated person actually trails the person below him when they are all descending.

The story of Jacob clutching Esau’s leg finally comes to a close when Jacob returns to the holy land. In Genesis 32:25-33, Jacob wrestles a man/angel who dislocates Jacob’s hip. As the angel breaks free he blesses Jacob by changing his name to Yisrael:

וַיֹּ֗אמֶר לֹ֤א יַעֲקֹב֙ יֵאָמֵ֥ר עוֹד֙ שִׁמְךָ֔ כִּ֖י אִם־יִשְׂרָאֵ֑ל כִּֽי־שָׂרִ֧יתָ עִם־אֱלֹהִ֛ים וְעִם־אֲנָשִׁ֖ים וַתּוּכָֽל׃

“Said he, ‘Your name shall no longer be Jacob, but Israel, for you have striven with beings divine and human, and have prevailed.'”

Jacob/Israel, together with his wives and children, are then able to meet with Esau with his 400-person army, no longer carrying the weight of the contest. After they meet, Jacob gets affirmation from Gd about moving beyond the Jacob-Esau heel connection in Genesis 35:9-13.

וַיֹּֽאמֶר־ל֥וֹ אֱלֹהִ֖ים שִׁמְךָ֣ יַעֲקֹ֑ב לֹֽא־יִקָּרֵא֩ שִׁמְךָ֨ ע֜וֹד יַעֲקֹ֗ב כִּ֤י אִם־יִשְׂרָאֵל֙ יִהְיֶ֣ה שְׁמֶ֔ךָ וַיִּקְרָ֥א אֶת־שְׁמ֖וֹ יִשְׂרָאֵֽל׃

Gd saying to him, “You whose name is Jacob, You shall be called Jacob no more,
But Israel shall be your name.” Thus he was named Israel.

וַיֹּ֩אמֶר֩ ל֨וֹ אֱלֹהִ֜ים אֲנִ֨י אֵ֤ל שַׁדַּי֙ פְּרֵ֣ה וּרְבֵ֔ה גּ֛וֹי וּקְהַ֥ל גּוֹיִ֖ם יִהְיֶ֣ה מִמֶּ֑ךָּ וּמְלָכִ֖ים מֵחֲלָצֶ֥יךָ יֵצֵֽאוּ׃

And God said to him, “I am El Shaddai. Be fertile and increase; A nation, yea an assembly of nations, Shall descend from you. Kings shall issue from your loins.

וְאֶת־הָאָ֗רֶץ אֲשֶׁ֥ר נָתַ֛תִּי לְאַבְרָהָ֥ם וּלְיִצְחָ֖ק לְךָ֣ אֶתְּנֶ֑נָּה וּֽלְזַרְעֲךָ֥ אַחֲרֶ֖יךָ אֶתֵּ֥ן אֶת־הָאָֽרֶץ׃

The land that I assigned to Abraham and Isaac I assign to you;
And to your offspring to come Will I assign the land.”

Jacob’s view of himself was tied to his name which conveyed a pursuit of his brother and his blessing. Once he broke free of that pursuit – together with a limp and a new name – Israel was able to accept that he was the heir to the blessings Gd bestowed upon his forefathers.

The angels on the ladder in Jacob’s dream were not geofenced protectors of Jacob but a reflection of his link with Esau, together with confusion of his actions. Esau would always be older and above him on the ladder, but descending and on the ground in the holy land, Jacob/Israel was entitled to the blessings and inheritance.

Jacob’s Many Angels and Vayetze Jews (December 2023)

The First Dreamer Foreshadowed The Life Of Joseph (December 2022)

Jews At The Center But Not The Focus

Posted on July 10, 2024 by First.One.Through

Praying At The Jerusalem Great Synagogue

The Jerusalem Great Synagogue is one of the grandest synagogues in the world. On holidays and sabbaths, it typically has a magnificent choir which enhances prayer services. In July 2024, when Rosh Hodesh, the new month of Tamuz fell on Shabbat, the synagogue decided to have a special choir with prayers full of songs by a 50-person choir consisting of many young boys.

*The Jerusalem Great Synagogue, July 2024*

Shabbat Rosh Hodesh involves reading from two torah scrolls, rather than a single torah on a regular Sabbath. On this special sabbath, two men raised the torahs at the conclusion of the particular readings and sat holding the holy scrolls as Moshe Lion, the mayor of Jerusalem read the haftorah before a packed synagogue.

Before the torahs were returned to their places in the ark, the large choir came down from their podium and encircled the bima, the center of prayers in the heart of the synagogue. The two men holding the torahs rose, and the entire congregation with them, as the cantor and choir sang two special blessings, one for the government of Israel and one for the Israeli Defense Forces.

With the backdrop of the ongoing war, the choir used a variety of melodies in singing the two blessings, including Hatikvah, the Israeli national anthem, and Lu Yehi, a contemporary song of longing to arrive at the end of all wars.

For twenty minutes the choir sang the songs with the congregation’s participation. Many cried as both old and young thought about many family members who were serving in the armed forces to combat enemies in Gaza and Lebanon. Hundreds of people gathered in the centers of Israel, of Jerusalem, and of the Great Synagogue but hearts and minds were elsewhere.

A Wedding In The Jerusalem Forest

The next day a wedding was held in the Jerusalem forest. The sun was setting as the bride and groom took their places under the chuppah, the wedding canopy. Family and close friends gathered before them, watching the young couple sanctify their union.

The Jewish ritual of presenting a ring, reading the ketubah and reciting seven blessings were complete, but the happy couple was not ready to celebrate. First a friend took the microphone to recite a chapter of Psalms for the soldiers and families impacted in the current war. Everyone recited the lines responsively, and then all sang Im Eshkachech Yerushalyim, If I forget thee, Jerusalem.

The groom then crushed a glass beneath his feet, symbolizing the still unbuilt holy city of Jerusalem, before turning to hug his bride.

*Groom ready to crush glass symbolizing the ongoing incompleteness of Jerusalem*

Two men in a synagogue and a bride and groom under a canopy, stood at the center of attention, yet their focus was elsewhere. Thinking of young soldiers at the battlefront, hostages held in captivity and the unbuilt Temple, Jews turn their consciousness outward to the larger community beyond those present.

The focus of the Jewish gaze ultimately extends beyond line of sight.

Singing of Joy and Jerusalem on Foreign Land (December 2021)

Humble Faith (October 2021)

Be not afraid of sudden fear, neither of the desolation of the wicked, when it cometh.

Posted on February 18, 2024 by First.One.Through

For the last few hundred years, Jews inserted three lines after their penultimate prayer in their daily services. Right after Aleinu and before the final mourner’s Kaddish, a sentence from Proverbs and two from Isaiah are found:

Be not afraid of sudden fear, neither of the desolation of the wicked, when it cometh. Take counsel together, and it shall come to nought; speak the word, and it shall not stand: for God is with us. And even to your old age I am he; and even to hoar hairs will I carry you: I have made, and I will bear; even I will carry, and will deliver you.
Al-Tirah

Roots Of Al Tira Prayer

Leaving synagogue was often a traumatic affair when Jews were scattered around the world. Inside of the synagogue, Jews were both together and felt connected to God; outside was a starkly different reality. Sometimes the local non-Jews would attack the Jews with pogroms and edicts, and at other times, Jews would be fortunate to find salvation.

Today, very few congregations actually recite the prayer despite its inclusion in prayer books.

I suggest that perhaps it is now time for all congregations to begin saying it.

October 7 Massacre And Beyond

The Palestinian pogrom on October 7, on the Jewish holiday of Simchat Torah 5784, was a terrifying shock to Jews everywhere. The vicious slaughter of innocent Jews, ripped from their homes to be tortured, raped and mutilated was terrifying. In the following days, to see people around the world celebrate the slaughter compounded the terror. Seeing the United Nations refuse to condemn Hamas and demand that the perpetrators face maximum justice has further frozen Jews in their awful state.

Israel has responded to the Palestinian barbarity. It has killed and injured roughly one-third of the political-terrorist group Hamas in Gaza and has leveled much of the terrorist enclave. Hamas has claimed that nearly 30,000 Gazans have been killed at this point, with children accounting for over one-third.

On top of the frozen state of terror of Jews from the ongoing antisemitic attacks since October 7 is the sadness of watching the destruction of Gaza. Why did Hamas do this and why does the evil group insist that Israeli forces continue to pound Gaza rather than release the hostages and surrender the terrorists?

Hamas has an evil and twisted ideology rooted in a radical interpretation of Islam that demands the destruction of the Jewish state, believing its presence is an embarrassment for Muslims. As it states in its foundational charter “Israel will exist and will continue to exist until Islam will obliterate it…. Our struggle against the Jews is very great and very serious… There is no solution for the Palestinian question except through Jihad. Initiatives, proposals and international conferences are all a waste of time… In face of the Jews’ usurpation of Palestine, it is compulsory that the banner of Jihad be raised…. the Palestinian problem is a religious problem, and should be dealt with on this basis.”

For its part, Judaism has a different set of beliefs that stretches back thousands of years before the Islamic prophet Mohammed was born. It urges calm in the face of fear.

Be not afraid of sudden fear, neither of the desolation of the wicked, when it cometh. (Proverbs 3:25)

Jews are carrying both the shock of October 7 in Israel and the sickening reaction of Hamas’s fans around the world. They are simultaneously witnessing the destruction of that enemy. It’s a lot to process – the “sudden fear” and the “desolation of the wicked” – and has led many Jews and Zionists to huddle together in synagogue, and hide symbols of being Jewish when they go outside.

Jewish Calendar And Numbers

The Jewish year 5784 is a Jewish leap year which adds another month, and the year 2024 in the secular calendar is also a leap year which adds a single day. Both the Jewish calendar and the secular calendars add the time in the winter to “correct” the calendar for the upcoming spring.

We are now in the first of two months of Adar. Jewish tradition holds that Adar is a month of happiness and when Jews defeated their mortal enemies who attacked the weakest Jews. The double month of Adar is meant as a moment of double celebration.

This year of 5784 is the eighth year of the 19-year Metonic cycle which marks leap years on the third, sixth, eighth, eleventh, fourteenth, seventeenth and nineteenth year. Just as 2024 is the eighth year in the cycle, so was 1967, when Israel reunified Jerusalem, as was 1948, the year that the Jewish State was reborn. From 1948 to 1967 was one Metonic cycle and from 1967 to 2024 were three full cycles.

Numbers have significance in Judaism. One is connected to the singularity of God in the Jewish monotheistic faith. Three symbolizes Judaism’s founding fathers, the sections of the Shema prayer, three holidays of pilgrimage to Jerusalem and the three groups of Jews.

Eight is also meaningful. Beyond the day that Jewish males are circumcised to join the Jewish nation, tradition is that eight connects man in the natural to the supernatural world. While God made the world in seven days and had seven branches on the menorah in the holy Temple, eight is the step beyond. The seven branch menorah was for the Temple, while Jews light an eight branch menorah in their homes and synagogues today to connect to the miracle.

Take counsel together, and it shall come to nought; speak the word, and it shall not stand: for God is with us. (Isaiah 8:10)

These months of Adar seem like important months to recite the oft-skipped prayer. A time to mark the third complete leap year cycle of Jewish control Jerusalem and the Temple Mount. It is a time to remember that God is with us and he is the sole source of fear.

Amalek And Arms Aloft Together

When the Jewish people left slavery in Egypt they were attacked by the nation of Amalek. During the battle, Jews looked up to Moses who held his arms pointing to the sky with the assistance of Aaron and Hur who held the elderly prophet’s arms. The Jews were empowered when they saw Moses praying to God to vanquish the enemy, and prevailed as God enabled their success.

And even to your old age I am he; and even to hoar hairs will I carry you: I have made, and I will bear; even I will carry, and will deliver you. (Isaiah 46:4)

Today, there is no Jewish leader like Moses to pray on behalf of the jews, and every Jew takes their own prayer book to talk to God. They gather in minyanim around the world to pray for Jewish soldiers fighting with weapons, and Jewish lay leaders who fight against Hamas’s supporters in governments, college campuses and everywhere.

Let us all recite Al Tirah together, holding the hands of the people to our right and left, and pray for God to deliver success in defeating all of our foes.