by Rabbi Baruch Binyamin Hakohen Melman
There are two kinds of surrendering. There is the surrendering out of love and there is the surrendering out of fear. This mirrors the two ways to serve G*d - out of love or out of fear/awe. There is the surrender to totalitarianism (political or religious) which stems from fear and compulsion. Then there is the surrender to our children which is born of a compulsion not out of fear, but out of love. The surrender to totalitarianism is the ultimate of oppression- serving the finite. But the surrendering to love is a taste of the infinite. The latter is giving it up. The former is "just" giving up.
The Torah chronicles man's struggle with freedom of the individual versus the crushing grip of totalitarian dictatorships. It is a proponent of mankind's freedom and liberty against the tyranny of systems of oppression.
Again and again we see the urges of governments to dominate (using the standard MIStranslation):
"Come, let us deal wisely with it (am yisrael)..." (EX 1:10) "HAVA nitchachma lo..." (Egypt)"
... Come, let us make bricks and burn them in fire..." (GEN 11:3) "...HAVA nilb'nah l'vainim ve'nisrefa le'sereifa..." (Babel)"
...Come, let us build us a city..." (Gen 1:4) "...HAVA nivneh lanu ir..." (Babel)
A basic familiarity with Hebrew roots will dispel any notion that HAVA means "come." The word HAVA in Hebrew unfortunately is not spelled Hey Vet Alef, whereit could be properly translated as "come." Instead, it is spelled Hey Vet Hey, which is derived from HAV, meaning "to give."
This is the basis for the word "aHAVah," meaning "love." Mature love means a "giving" kind of love, as opposed to a "taking" kind of love.
HAV is also related to LaHAV, or flame, in the sense that HAVU means render (on the altar) as in (Psalm29):
"HAVU LaShem b'nei eilim, HAVU LaShem kavod va'oz. HAVU LaShem kevod shemo, ..."
A flame is the active agent of the korban, the sacrificial offering. Meaning to draw near (KaRoV), like a flame it reaches up to its source. It's meaning could be understood as either RENDER (as in "give", or "burn up"), or as SURRENDER (as in "give it up"). So in Genesis and in Exodus we "have" the idea of HAVA preceding a notion of a reordering of the social order. This is accomplished through the people giving up their individual rights in the name of some totalitarian ideal.
With this new understanding, we see the Pharaoh now saying: " Hava - Surrender to my will. Let us deal wisely with it (Israel)." Or the leader of Babel now saying: " Hava -Surrender to my will. Let us build a city..."
In the Genesis Babel narrative this urge is to unify the people of the world, to mitigate against the natural tendency of nature and people towards a state of entropy. It is to prevent their spreading out. Their greatest fear was thus realized as a self-fulfilling prophecy. It can be read as a narrative explaining the diffuse state of human habitation against a background of a once greater concentration. Or it can be understood as an examination of the wrestling within man of the warring urges doing battle within as to whether to forego personal responsibility and take refuge in the psychology of the masses (totalitarian temptation) or to accept personal responsibility and the accompanying fear (freedom impulse). Or both.
In the Exodus narrative of our parsha Shemot, it is to unify the Egyptian nation/state and to consolidate Pharaoh's power in the event of a rebellious fifth column. Their greatest fear came to pass as well. The problem with each of those societies was that "the people" were being asked to give up their rights for ignoble ends. Whether for the self-glorification of man or for the self-preservation of Pharaoh, the god/king, in both cases their respective projects were doomed to failure because G*d was not the centerpiece of their devotions and drives.
Shifra and Puah, the two midwives who defied Pharaoh's decree (EX 1:17), earned G*d's favor by standing up to injustice. G*d is served through the struggle for justice. Their act of civil disobedience set into motion the cascade of events leading to the birth of baby Moses and the redemption of Israel, marking the Jewish mission essentially as one of a vision of social justice.
Each of these totalitarian enterprises were based on the vain hopes of construction projects which would bear mute testimony to the false greatness of their respective societies. Each entailed vast construction projects based on mortar and bricks (chomer and levainim). Chomer represents materialism, the vain strivings of an empty heart.
Leveinim, bricks, are a cognate composite of lev (heart) and banim (children). A true and lasting legacy is a spiritual legacy, where the values and feelings of one's heart are passed down to one's children for all eternity. This is a true tower. Not a tower of bricks and mortar, but a tower of transmitting a spiritual moral legacy through the values which one passes on to one's children.
Ironically, chomer, or crass materialism, is a stumbling block for the transmission of lasting spiritual values. The tower of Babel was doomed for its crass materialism and warped sense of values. It is taught in the midrash that when workers fell to their deaths there were no tears. Only shattered fallen bricks warranted tears. To what extent are our values those of Babel?What we need are new spiritual towers of chesed (kindness) in place of the corrupt physical towers of Egypt and Babel. Israel's towers are spiritual towers. The towers of the Torah's teachings are the values of kindness, love and compassion.
This tower has no place for surrendering freedoms as an act of obeisance to a new Pharaoh, "who knew not Joseph."Rather, it is built on an absence of coercion and a simple love of one's neighbor. Whether we become unified as Israel or dispersed as in Babel depends on making kindness and justice, Shifra and Puah's eternal legacy, the underpinnings of our new social order.
True freedom is attained through surrendering our egos and our drives in order to serve G*d, to making G*d, our Creator, the true centerpiece of our hopes and dreams. Not to serve G*d through conquering and dominating others, as taught by deeply misguided religious fanatics, but by conquering one's self, one's own drives and desires. This surrendering to G*d means experiencing the deepest liberation, whereas surrendering to religio-political authoritarian rule means to conversely experience the deepest oppression.
As man is created in G*d's image, so too will our tower of chesed (kindness) be reflected in the supernal realm and cause a true salvation to give succor and uplift to humanity. And on that day will David's words be realized by his messianic descendant, (SHmuel Bet 22:51) Migdol yeshuot malko ve'oseh chesed l'meshicho, leDavid ulizaro ad olam..." A tower of salvation is He to His king; and showing mercy to His annointed, to David and to his seed, forevermore."
© 2000 - 2010 by Rabbi Baruch Binyamin Hakohen Melman
These words of Torah are written in the merit of my beloved father, Israel J. Melman, obm, Yisrael Yehoshua ben Harav Ya'aqov Hakohen Melman, z"l
Chabibi stands for CHidushei Baruch Binyamin ben Yisrael Yehoshua
(a chidush, from the word chadash, means a new, original or fresh perspective)
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