BLUE MONDAY Much attention was given this week to Blue Monday, said to be the most depressing day of the year for any of the following reasons; winter weather, unpaid debts from year-end holidays falling due and/or a sense of failure to keep our New Year’s resolutions. Experts suggest January is an introspective time of year; fraught with feelings of uncertainty over what the new year holds in store.

If it is any solace, we’re weeks already past winter solstice and the days are beginning to get longer. Notwithstanding the above, as part of the 4 February JAMI Mental Health Awareness Shabbat, Rambam Sephardi will host a talk at Yavneh College on 1 February Wednesday evening. For more details, please visit our website at www.rambam.org.uk.

OUR NEW INITIATIVES
Following our Community Meeting in December, the Rambam Sephardi Board have prepared materials outlining our Values & Objectives as well as the top new initiatives for the upcoming months. A summary can be found on our website.

PRESERVING VILNA’S JEWISH CEMETERY There’s been a What’sApp message circulating from rabbinic colleagues requesting support in protesting against plans to build a shopping mall in the centre of the Vilna Jewish Cemetery. To read more and add your support to the petition please click here.

RECITING PSALMS Introduction: This brief comment is in memory of my late mother (Brainah Leah bat Moshe Aharon) and for all those who read Tehillim for the sake of others. [Note: Quoted verses are taken from the Mechon Mamre website.]

Chapter 26: The 26^th Psalm is attributed to King David. It can be divided into 2 parts; claims of being just and righteous, and a confidence in his own integrity.

לְדָוִד: שָׁפְטֵנִי ה– כִּי-אֲנִי, בְּתֻמִּי הָלַכְתִּי; וּבַ-ה בָּטַחְתִּי, לֹא אֶמְעָד.

To David. Judge me, O LORD, for I’ve walked with integrity, and I’ve trusted in the LORD without wavering. (Psalms 26:1)

The righteous follow a path of purity with vigilance, praying for G-d’s protection to avoid the many moral challenges along the way.

לֹא-יָשַׁבְתִּי, עִם-מְתֵי-שָׁוְא; וְעִם נַעֲלָמִים, לֹא אָבוֹא.

I haven’t sat with men of falsehood; nor will I go in with idlers. (Psalms 26:4)

This Psalm also references the Mishkan or House of G-d. As all who navigate a perilous journey, when reaching their goal, they publicly sing thanks to the Almighty who prevented them from stumbling.

ה–אָהַבְתִּי, מְעוֹן בֵּיתֶךָ; וּמְקוֹם, מִשְׁכַּן כְּבוֹדֶךָ.

LORD, I love the habitation of Your house, and the place where Your glory dwells. (Psalms 26:8)

רַגְלִי, עָמְדָה בְמִישׁוֹר; בְּמַקְהֵלִים, אֲבָרֵךְ ה.

My foot stands in an even place; among the congregations will I bless the LORD. (Psalms 26:12)

Commentators soften the self-righteous tone of Psalm 26, suggesting King David asked G-d to test him as Abraham was tested. When tempted by Bat Sheva – and failing, David offered this Psalm as a plea for Divine assistance.

Summary: Shemot (Names) is the 1^st parasha in the book with the same title. It spans chapters 1:1-6:1 and serves as the starting point for the long Jewish servitude.

Shemot begins with a summary of the names of Jacob’s 12 children – part of the 70 souls who came to Egypt; Joseph and his brothers died off and their descendants proliferated filling the land.

When a new king arose in Egypt, Bnei Yisrael were perceived as a dangerous element to be dealt with cleverly. Slowly they were ensnared until their freedoms were lost and they were enslaved building the towns of Pitom & Ramses. As they continued to flourish, a more drastic solution was required – Pharaoh demanding the midwives kill the new-born children and failing that, commanding the nation to cast all male babies into the Nile.

Shemot includes the story of Moshe’s birth, his mother illegally hiding him for 3 months before sending him in a basket down the Nile, where he was found by Pharaoh’s daughter and raised, with the help of a Hebrew nursemaid, in Pharaoh’s palace. As he matured and saw the oppression of the Israelite slaves, one day he killed an Egyptian task master and had to flee to Midian to escape death.

After defending a group of shepherd girls at a well, he was invited to take up residence with Yitro, high priest of Midian, who offered him Tsiporah as a wife. They had 2 sons – Gershon & Eliezer. At that time, the King of Egypt died and the cries of the Israelite slaves rose up to Heaven.

While tending his father-in-law’s flocks in the wilderness, Moshe came upon a burning bush where he had a vision of G-d commanding him to go back to Egypt to lead the Israelites to the promised land of Canaan. Putting forward several reasons why not to be the one, G-d provided him with signs and miracles. But, when his refusal persisted, eventually G-d angered, assigning Aaron his brother to be their spokesman.

Asking leave of his father-in-law, Moshe and his family journeyed toward Egypt. Stopping at an Inn along the way, G-d wanted to kill him; relenting only after Tsiporah circumcised their son.

Aaron went to meet Moshe at G-d’s Mountain and there learned of their mission. Together they returned to Egypt, gathered the Jewish elders and announced G-d’s redemptive plans.

Their first attempt to persuade Pharaoh to set the people free went badly. Instead, Pharaoh decreed they would henceforth have to gather their own straw for brickmaking. The Jewish taskmasters being forced to impose these new restrictions were incensed, complaining bitterly to Moshe & Aaron. Seeing his initial failure, Moshe cried out to G-d asking why he was sent, if his efforts would only cause more harm to an already oppressed people.

Comment: A well-known 8^th century Midrashic commentary suggests from the opening verses that after the original generation of Jacob and his children died, their descendants assimilated throughout Egypt. The word VaYishretsu (Shemot 1:7), meaning to increase abundantly, also connotes swarming like insects and was, according to this commentary, the reason why Bnei Yisrael were loathed by the Egyptians. Their redemption thus being dependent on Teshuvah (Return).

This interpretation goes against the classical explanation that Abraham was told generations earlier his offspring would be slaves in a foreign land before being redeemed. Nonetheless, perhaps we can understand this Midrashic comment to mean that the more one tries to mimic a culture not their own, the less likely their effort is to succeed.

Egypt was a culture that knew not A-donai. Pharaoh famously asked Moshe ‘who is this G-d that we should pay heed?’ Instead, the most advanced culture of its day would have to suffer 10 plagues and many wonders before relenting. The purpose behind the Exodus was not so much about freeing the Hebrew slaves but about re-establishing a G-d-centred world. This lesson shouldn’t be lost on us today.

Summary: Vayhi is the 12th and last parasha in the Book of Genesis spanning chapters 47:28-50:26. Though named Vayhi (he lived), it records the ends of the patriarch Jacob’s life and of Joseph his favoured son.

The parashah begins with Jacob’s request to Joseph not to be buried in Egypt and with Jacob blessing Joseph’s sons, Ephraim & Menashe, after which he blessed each of his other sons by name. To fulfil his oath to his father, Joseph asked permission of Pharaoh to journey to Canaan. The Egyptian government dispatched for Jacob, who died age 147, an elaborate entourage, and a state funeral was held at the border town of Goren HaAtad.

The parasha ends with Joseph reassuring his brothers he held no malice toward them and with his promise to sustain them until his demise. Joseph, who merited to see three generations of his descendants, made his brothers swear an oath they too would take his bones from Egypt when the Almighty remembered and elevated them once again out of this land. Upon his death, age 110 years old, Joseph’s body was embalmed and put into a casket.

Comment: Vayhi tries to bring closure to the many complicated relationships of Bereshith. In particular to the issue of leadership within Jacob’s family – which of the sons would head the next generation – and who would receive the Divine blessing and legacy promised to Abraham, Isaac and Jacob.

A famous Rembrandt 1656 painting of Jacob Blessing Joseph’s Sons depicts (inaccurately) a pastoral family scene with Ephraim & Menashe as young princes – not too dissimilar to when Jacob appeared before Isaac to take his brother Esau’s blessing. Yet, all is not so idyllic.

Let us imagine the 17 years after Jacob’s resettlement in Egypt and his delight in being close to Joseph. The family spread out, was prosperous, with their father re-established as patriarch. Yet, already tension existed.

Jacob realised that Egypt was only a step along the journey. For one who had lived in Canaan and had dreamed of angels at Bet El, what an unfortunate place to die. Why during those 17 years didn’t Jacob return on his own to Canaan? Why did he have to ask his son to pledge an oath to take his remains there instead?

Travel for Jacob and his family must already have been difficult. In fact, when the time came to bury their father, Joseph had to seek permission through an intermediary in the ‘house of Pharaoh’, the proximate relationship had grown distant. And, the brothers, when escorting their father’s coffin to Canaan, had to leave behind their children and livestock. Freedom of movement seemed already restricted.

Ironically, within a generation, the descendants of Jacob would propagate and assimilate and when the enslavement began it would no longer matter who was the favoured son because soon they would all be treated equally with Egyptian contempt.

The lesson relevant to our community today, perhaps, is that infighting plays into the hands of our enemies. And, in the end, only our reliance on Divine Providence can redeem us.

The week began sadly with the tragic death of 4 IDF officer cadets deliberately murdered in a terrorist attack, run down by a Palestinian lorry driver. Though the perpetrator was killed at the scene, the pitiful and senseless loss of 4 young lives intensifies our desire for peace and elicits immense sorrow and compassion for their families.

May the Almighty hear our prayers and bring comfort to the families of Yael Yekutiel, Shir Hajaj, Shira Tzur and Erez Orbach.

HASMONEAN SCHOOL CAMPUS EXPANSION
The Hasmonean School for Boys and for Girls has put forward a planning proposal to merge schools onto one campus for a long-overdue redevelopment. Please support the planning petition here.

RECITING PSALMS
Introduction: This brief comment is in memory of my late mother (Brainah Leah bat Moshe Aharon) and for all those who read Tehillim for the sake of others. [Note: Quoted verses are taken from the Mechon Mamre website.]

Chapter 25: The 25^th Psalm is attributed to King David, presumed to be written during the later years of his life.

It can be divided into 3 sections: desiring connection with G-d, confessing sins, and pleading for the Almighty’s mercy and redemption.

הַדְרִיכֵנִי בַאֲמִתֶּךָ, וְלַמְּדֵנִי– כִּי-אַתָּה, אֱ-לֹהֵי יִשְׁעִי; אוֹתְךָ קִוִּיתִי, כָּל-הַיּוֹם. Guide me in Your truth, and teach me; for You are the God of my salvation; for You I wait all the day. (Psalms 25:5)

It is an acrostic poem in 22 verses; each verse beginning with a consecutive letter of the Aleph-Bet (with the exceptions of the letters Bet, Vav & Kof).

 ְלֹמַעַן-שִׁמְךָ ה; וְסָלַחְתָּ לַעֲו‍ֹנִי, כִּי רַב-הוּא.For Your name’s sake, O LORD, pardon my iniquity, for it is great. (Psalms 25:11)

 רְאֵה-אֹיְבַי כִּי-רָבּוּ; וְשִׂנְאַת חָמָס שְׂנֵאוּנִי.Consider how many my enemies are; and the cruelty with which they hate me. (Psalms 25:19)

Commentators suggest that David wrote this Psalm for all who wish to draw close to G-d. One implied message is that those who sincerely desire to be in G-d’s world will merit Divine assistance.

פְּדֵה אֱ-לֹהִים, אֶת-יִשְׂרָאֵל– מִכֹּל, צָרוֹתָיו. Redeem Israel, O God, out of all its troubles. (Psalms 25:22) 

Psalm 25 appears in our liturgy as a penitential prayer, part of the daily Tahanun service.

Summary: VaYigush is the 11th parasha in the Book of Genesis spanning chapters 44:18-47:27. It begins with the climactic speech of Judah, offering himself in place of Benjamin who was about to be incarcerated for the falsified crime of having stolen Joseph’s silver goblet.

Judah’s heart-wrenching plea pierced Joseph’s cold veneer and the charade came to an abrupt and tearful end. Revealing to his brothers his true identity, and after their deep shock, Joseph instructed them to return home to Cana’an to persuade their father Jacob to move to Goshen in Egypt.

Expunging them of all sin, Joseph explained the famine would continue for 5 more years and to avoid perishing, they had to relocate nearby where he could personally sustain them. Wagons were provided and Jacob, after stopping in Be’ar Sheba to offer a sacrifice to G-d, made his way to Goshen.

The Torah lists the 70 souls who went down to Egypt, Judah arriving ahead of the others to get orientated. Joseph, preparing his own chariot, welcomed his father; they fell on each other and cried. Joseph rehearsed his father and brothers for their royal audience with Pharaoh, who afterwards invited them to live in Egypt as his guests. Joseph provided the family with bread when the rest of the country was without.

As the famine deepened, the Egyptians traded their money, their livestock and eventually their land just to have food and grain to sustain themselves. The populace, other than the Priest class, became sharecroppers, giving 20% in annual tax to Pharaoh and keeping the remainder for themselves.

Comment: On the surface it would seem Joseph’s behaviour toward his brothers was one of anger and revenge. Just as they treated him heartlessly as a youth, so was his approach toward them during their time of need. And, as readers, we might side with Joseph. Didn’t he have every right to get back at them?

Years of his life wasted, hardships he was never expected to endure as a son of Jacob, we can almost imagine the rage boiling within Joseph. Judah’s integrity in vouching safe for Benjamin convinced Joseph that his older brother, whose idea it was to sell Joseph as a slave, had matured. And, perhaps he perceived the family would welcome his return.

At the Aleinu Conference in London this week, Rabbi Aharon Lopiansky of the Yeshiva of Greater Washington expounded the passage from morning Tefillah before the Shema where we recite the words Kadosh, Kadosh, Kadosh (Holy, Holy, Holy, Lord of Hosts who fills the world with Divine Glory).

These words are attributed to the Angels praise of the Almighty. The rabbi explained Angels must do so in unison because all of Creation reflects the Unity of G-d and to deviate from this formula would be a corruption.

In a similar way, a mistreated Joseph was the one person who could restore a sense of unity with his brothers. Justifiable hatred would have left them an ordinary family. For the Children of Israel to eventually achieve their destiny to become a nation worthy of G-d’s redemptive effort and Divine intervention, this restorative moment was invaluable.

At various points in Jewish history, families pulled together in times of crisis to overcome hardship. This is one of the legacies we inherited as Jews.

BBC RADIO 2: PAUSE FOR THOUGHT

The rabbi was asked to prepare a series of 8 inspiration pieces for BBC Radio 2’s Pause for Thought. They can be heard on BBC iPlayer for up to a month after the broadcast date.

Here is the 1st piece on the topic Hanukah aired just after midnight on Friday 30 December 2016 on the Alex Lester Show. Skip to 34:30 in the recording. http://www.bbc.co.uk/programmes/b085fl7j

The 2nd piece on New Year’s Resolutions aired on Monday 2 January can be heard here. (Please skip to 2′ 33″ 30 http://www.bbc.co.uk/programmes/b086f316#play)

FAST OF 10 TEVET

This Sunday will be the Fast of 10 Tevet, a dawn-to-nightfall fast beginning at 6:15am and finishing at 4:58pm. It commemorates the beginning of the siege of Jerusalem by Nebuchadnezzar in 588 BCE which led, 2-and-a-half years later, to the breaching of the city walls on 17 Tammuz, and 3 weeks thereafter to the destruction of the 1st Temple on 9 Av 586 BCE.

According to the Babylonian Talmud (Megillah 9), other lamentable events occurred around the same time including; the forced translation of the Torah into Greek in the 3rd century BCE by Ptolemy, the death of the prophet Ezra (and possibly Nehemiah), and a mysterious additional reason that couldn’t be mentioned.

The Chief Rabbinate in Israel has further designated 10 Tevet a ‘general day of Kaddish’ for those who don’t know the exact date of death of their loved ones. Some synagogues recite a special memorial prayer on this occasion.

One of 4 minor fasts, the only restriction is on eating or drinking during the daytime. The elderly or unwell, and women who are pregnant or nursing, may be lenient.

The unique aspect of 10 Tevet is it can fall on a Friday; in which case fasting is not deferred but takes place until after Shabbat candle lighting. Some may remember this occurring in 2013 – it’s next expected in 2020. (For more details about the fast click here or here.)

RECITING PSALMS Introduction: This brief comment is in memory of my late mother (Brainah Leah bat Moshe Aharon) and for all those who read Tehillim for the sake of others. [Note: Quoted verses are taken from the Mechon Mamre website.]

Chapter 24: The 24^th Psalm is attributed to David. One commentary suggested it was written on the day David acquired the land that would become the future site of the Temple.

It begins with the statement that all of creation belongs to G-d. The rabbis derive from this the necessity to recite a blessing before taking enjoyment from the world.

לְדָוִד, מִזְמוֹר: לַ-ה, הָאָרֶץ וּמְלוֹאָהּ; תֵּבֵל, וְיֹשְׁבֵי בָהּ. A Psalm of David. The earth is the LORD’S, and the fullness thereof; the world, and they that dwell therein. (Psalms 24:1)

Psalm 24 also outlines the personal spiritual journey one must embark upon in order to be worthy to ascend G-d’s mountain. These are a purity of heart in dealing with humanity and an uncompromised reverence toward the Almighty.

מִי-יַעֲלֶה בְהַר-ה; וּמִי-יָקוּם, בִּמְקוֹם קָדְשׁוֹ. Who shall ascend into the mountain of the LORD? and who shall stand in His holy place? (Psalm 24:3)

נְקִי כַפַּיִם, וּבַר-לֵבָב: אֲשֶׁר לֹא-נָשָׂא לַשָּׁוְא נַפְשִׁי; וְלֹא נִשְׁבַּע לְמִרְמָה. He that has clean hands, and a pure heart; who hasn’t taken My name in vain, nor hasn’t sworn deceitfully. (Psalm 24:4)

Further Talmudic tradition indicates that after King Solomon built the Temple and was ready to bring in the Ark to dedicate it, the gates wouldn’t open before him until he praised his father for all the preparatory work King David had done.

שְׂאוּ שְׁעָרִים, רָאשֵׁיכֶם, וּשְׂאוּ, פִּתְחֵי עוֹלָם; וְיָבֹא, מֶלֶךְ הַכָּבוֹד. Lift up your heads, O gates, yea, lift them up, you everlasting doors; that the King of glory may come in. (Psalm 24:9)

מִי הוּא זֶה, מֶלֶךְ הַכָּבוֹד: ה צְבָאוֹת– הוּא מֶלֶךְ הַכָּבוֹד סֶלָה. ‘Who then is King of glory? The LORD of hosts; He is the King of glory.’ Selah (Psalm 24:10)

In practical terms, this Psalm is recited on Sunday morning at the end of Shaharit. It’s read on weekdays when returning the Torah to the Ark. Several of its middle verses are also found in the Musaf Amidah for Rosh Hashana.

Summary: Mikets is the 10th parasha in the Book of Genesis spanning chapters 41:1-44:17. It opens with Pharaoh’s dreams and Joseph being released from prison to act as interpreter; he foretold that 7 years of plenty would be followed by 7 years of hardship.

Appointed Viceory of Egypt, Joseph formed an austerity plan to save the nation from starvation. In Cana’an, when the famine took hold, Jacob sent his sons to buy food; the brothers descend to Egypt and are caught up in a drama that tested their loyalties.

Comment: For a profound insight into human destiny and Joseph’s meteoric rise to power, please read the essay by former Chief Rabbi Lord Jonathan Sacks.

END DECEMBER 2016

Those who attended Limmud Conference this year will have been treated to a wonderful range of speakers and events. A copy of the Rabbi’s presentation on the Remarkable Life of Menasseh Ben Israel can be found here. Michie’s talks on the Moroccan Suleika and on Chiune Sugihara will soon be posted on the Rambam Sephardi website.

RECITING PSALMS
Introduction: This brief comment is in memory of my late mother (Brainah Leah bat Moshe Aharon) and for all those who read Tehillim for the sake of others. [Note: Quoted verses are taken from the Mechon Mamre website.]

Chapter 23: The 23^rd chapter of Psalms needs no introduction. A Song to David, the Lord is My Shepherd is well-known throughout religious and secular circles.

In religious liturgy, it is recited on Friday night and Shabbat afternoon. Secularly, it was made popular in film, being intoned in English during graveside funeral services, and was also set to music on numerous occasions. 

This Psalm uses the imagery of G-d as a Shepherd, guiding and leading humankind.

מִזְמוֹר לְדָוִד: ה רֹעִי, לֹא אֶחְסָר. A Psalm of David. The LORD is my shepherd; I shall not want. (Psalms 23:1) 

David presumes sheep-like passiveness and submission, for the sake of G-d’s Glory.

בִּנְאוֹת דֶּשֶׁא, יַרְבִּיצֵנִי; עַל-מֵי מְנֻחוֹת יְנַהֲלֵנִי. He makes me lie down in green pastures; He leads me beside still waters. (Psalms 23:2)

נַפְשִׁי יְשׁוֹבֵב; יַנְחֵנִי בְמַעְגְּלֵי-צֶדֶק, לְמַעַן שְׁמוֹ. He restores my soul; He guides me in straight paths for His name’s sake. (Psalms 23:3) 

And in return, he expects from G-d, safety & well-being, for a Shepherd knows and provides the needs of each individual sheep.

גַּם כִּי-אֵלֵךְ בְּגֵיא צַלְמָוֶת, לֹא-אִירָא רָע– כִּי-אַתָּה עִמָּדִי; שִׁבְטְךָ וּמִשְׁעַנְתֶּךָ, הֵמָּה יְנַחֲמֻנִי.Yea, though I walk through the valley of the shadow of death, I will fear no evil, for You are with me; Your rod and Your staff comfort me. (Psalms 23:4)

Not just in the present but for eternity.

 אַךְ, טוֹב וָחֶסֶד יִרְדְּפוּנִי– כָּל-יְמֵי חַיָּי; וְשַׁבְתִּי בְּבֵית-ה, לְאֹרֶךְ יָמִים.Surely goodness and mercy will follow me all the days of my life; and I will dwell in the house of the LORD for ever. (Psalms 23:6)

Summary: VaYesheb is the 9th parasha in the Book of Genesis spanning chapters 37:1-40:23. It recounts the traumatic journey of Joseph’s life; how his father’s favouritism led to his brothers’ intense jealousy.

Nearly murdered, he was instead sold to a caravan on its way to Egypt, becoming a slave in the house of government minister Potiphar. In an unusual digression, the Torah then records the story of Judah & Tamar and the twins born through their union.

Meanwhile, rising to a position of household import, Joseph was daily troubled by the advances of Potiphar’s wife, who thwarted, had him imprisoned on the false accusation of sexual assault.

In the royal prison, Joseph was appointed head of the prisoner’s ward, correctly interpreting the dreams of Pharaoh’s wine steward and baker.

Comment: The story of Joseph and his brothers continues the challenges and the tikkun process (restoration) of ‘making straight the deceptions’ which occurred during Jacob’s life. We hear in the words of the Torah echoes from previous chapters in Bereishith.

There are references to the 2 goats used by Rebecca (Gen. 27:9) to prepare delicacies for her near-blind husband Isaac, in the blood that was used to stain the multi-coloured tunic of Joseph before it was returned to Jacob (Gen. 37:31).

There were also echoes of Isaac when he first met Rebecca and she asked ‘who is that man in the fields?’ (Gen. 24:65) The brothers used the same word halazeh upon seeing Joseph in the distance ‘behold that dreamer has come.’ (Gen. 37:19)

All of this gives reason to believe that something cosmic was happening and Joseph was merely the conduit. That he managed to keep himself morally upright and spiritually whole during this extended period explains why rabbinic literature refers to Joseph as the Tsadik (righteous).

In responding to the wine steward and the baker, Joseph offered the same words that he would later say to Pharaoh – behold, the explanation of dreams is in the hands of G-d (Gen. 40:8)

There are times in our lives when we can’t understand a sequence of events that may involve us. Whether it be an unexpected accident or something completely beyond our expectations and out of our comfort zone, it’s usually these times that offer us the greatest opportunity for spiritual growth.

Like Joseph being exiled from his father’s house, sometimes, we too are tested in our own lives, in order to open up entire new vistas of opportunity. When this occurs, it requires both the awareness that we’re being put through unusual circumstances and the presence of mind to rise to the challenge – searching for G-d in the possibilities that lie ahead.

END DECEMBER 2016

Hardly could we hope the year to end differently than it began. How sad for those innocently killed while holiday shopping in Berlin! Though it may be hard to believe, the times in which we live are safer today than at any other point in history (TED Talk). But for those who lose loved ones in ideological battles of another place and era, our hearts break for the decades of sorrow they will have to endure.

This coming week is Limmud Conference 2016. Once again, the Rabbi and his wife will be presenting talks. Please consult the Limmud schedule if you’re planning to be in Birmingham and drop in to say hello. The Rabbi will speak about the Life & Labours of Menasseh Ben Israel. Michie will be giving 2 well-researched talks on the Moroccan Suleika and on Chiune Sugihara.

RECITING PSALMS Introduction: This brief comment is in memory of my late mother (Brainah Leah bat Moshe Aharon) and for all those who read Tehillim for the sake of others. [Note: Quoted verses are taken from the Mechon Mamre website.]

Chapter 22: Authorship of the 22^nd chapter of Psalm is credited as a Song to David. The opening words Ayelet HaShahar (Fawn of the Morning) connect this Psalm to Purim. The speaker is a royal figure of the calibre of King David – or in this case Queen Esther.

לַמְנַצֵּחַ, עַל-אַיֶּלֶת הַשַּׁחַר; מִזְמוֹר לְדָוִד. For the Leader; upon Ayelet ha-Shahar. A Psalm of David. (Psalms 22:1)

This Psalm is 32 verses long and follows previous patterns of 1) crying out to G-d for salvation and 2) thanking G-d for being rescued.

אֵ-לִי אֵ-לִי, לָמָה עֲזַבְתָּנִי; רָחוֹק מִישׁוּעָתִי, דִּבְרֵי שַׁאֲגָתִי. My God, my God, why have You forsaken me, You are far from my help, the words of my cry? (Psalms 22:2)

Verse 4 and verse 29 appear in our daily liturgy.

וְאַתָּה קָדוֹשׁ– יוֹשֵׁב, תְּהִלּוֹת יִשְׂרָאֵל. Yet You are holy, O You that are enthroned upon the praises of Israel. (Psalms 22:4)

כִּי לַ-ה, הַמְּלוּכָה; וּמֹשֵׁל, בַּגּוֹיִם. For the kingdom is the LORD’S; who is Ruler over the nations. (Psalms 22:29)

Some commentaries further suggest this Psalm prophetically is relevant to, and resonates with, the long experience of Jewish exile and eventual redemption. The beginning reference to dawn implies optimism – the outbreak of a new day.

יָבֹאוּ, וְיַגִּידוּ צִדְקָתוֹ: לְעַם נוֹלָד, כִּי עָשָׂה. They shall come and declare G-d’s righteousness to a people who shall be born, that it is done. (Psalms 22:32)

Written mostly in the 1^st person, this Psalm can be read by anyone in personal distress. It recalls our agony of being distant from G-d, and reminds us of G-d’s ‘pain’ in being separated from us.

We pray for a speedy end to our long exile.