B"H

This week's section from the Torah (Parashas Beshalach) has an often untold side about it, not readily seen, known or understood by those who simply read the written text alone. That side is the embodiment of oral traditions (Heb. kabbalah) bequeathed to us by the Sages, found in midrashic literature, and which speak in clearer detail about those episodes found in this week's section.

One such episode is the story about the people asking for water in order to quench their thirst (Shemos 15: 23-25). This incident happened after they had crossed the Gulf of Suez (the Reed Sea). After having journeyed some distance, they could not find any fresh drinking water save that which was wholly un-potable by reason of its high alkaline content. The people had given the name "Marah" to that place, in recognition of its bitter waters.

"Now the people complained against Moses, saying, 'What shall we drink?' And he cried out to the L-ord, and the L-ord showed him a tree. He then threw [it] into the waters, and the waters became sweet. There, He gave him an ordinance and a set-law, and there [it was] that He tested him."

What was the nature of that tree that Moses threw into the contaminated waters? And what ordinance and set-law were, at that time, given to Israel?

The answers to these questions have long since been known by those familiar with our oral teachings. The Rabbis have passed down unto us that this tree was none other than the "hirdouf," or what is called in English, "oleander" (Nerium oleander), a tree otherwise harmful to animals when eaten by them. Yet, by way of giving an example to the people that G-d was capable of bringing about a miracle within a miracle, Moses was shown this poisonous tree. He then cut it lengthwise, according to one tradition, and commanded the men of Israel to have the waters agitated by the dissected boughs of the tree. After which, the waters were drawn up, cast out, and in its place, fresh waters appeared.

Likewise, the Sages have received by way of oral tradition that while Israel was encamped at "Marah," they were given their first instructions in the Sabbath laws, as well as the command to honour one's parents, as also some indemnity laws and payments, by way of fines, for transgressing certain laws. This is what was meant by, " There, He gave him an ordinance and a set-law."

Sincerely,
David Ben-Abraham

How terrible our lack of emuna (faith). It occurred to me that this incident made its way into the Tehillim of David and that the Kabbalists who instituted the Kabbalat Shabbat Service began the service with this Psalm (95). Thus one act of Safek (doubt) some 3,500 years ago remains a "speck on the garment" we wear to greet the Shabbat Bride each week.

Question...You reffered to the Oral Tradition as being the translation of Kabbala, isn't that rather the translation of "Torah she- baal pe?"

Thank-you for that bit of Torah.

-Jake

B"H
Jacob,

I should have clarified myself. The Talmud, midrashic literature, etc. whenever using the word "kabbalah" (Heb. קבלה) mean to say by it anything passed down by way of oral tradition. The word can be translated literally as "acceptance."

The word has, in the last five-hundred years, also taken-up a double-meaning, having the connotation of any "mystical" or "esoteric" teaching received by the Qabbalists.

David