Parashat Miketz: Which are the Plants that Praise the Land of Israel?

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Parashat Miketz
Which are the Plants that Praise the Land of Israel?

The Carefree Evergreen Rockrose with Spring Petals in White and Pink

One of our favorite classes at B’erot is Herbal Workshop as no such class exists in any other women’s midrasha or seminary. We integrate the learning of herbal and Torah teachings about the plants that grow in our vicinity when they’re at their peak. Then we go out into nature and pick enough of the particular plant for tea, medicated oil, or tincture. Not all the wonderful plants that grow in our surrounding area can be traced back to the Torah, but it is very exciting when we do find plants – mentioned in the Bible – growing right near our doorstep. I really enjoy relating the spiritual significance of various plants that grow here in Israel to their context in the Torah. Rockroses grace the bare land here in Bat Ayin around Pesach time. Large drifts of pink and white ephemeral flowers fill our edges and meadows. Two rockrose varieties are growing in our area. One has white petals with butter-yellow centers and is smaller than the pink variety with wrinkled petals. These hardy evergreen shrubs native to the Land of Israel hardly need any caretaking. They are very common in the Mediterranean including in the Judean Hills where we live. Rockroses are great edging plants with their low maintenance needs and rough, gray leaves. Rockroses grow in the back of my flower garden towering over the pansies, snapdragons, and daisy bushes. Hailing back from Biblical times, rockroses are also mentioned in the Mishna, where the Rabbis discuss whether or not the laws of Shemitta (the Sabbatical year) apply to them (Mishna Shevi’it, Chapter 7, Mishna 6). Although rockroses are very adaptable, they are not for everyone. They only grow in climates with relatively mild winters. I’ve never met a rockrose anywhere but in Israel. Usually, each flower lasts only until mid-afternoon before gently falling to the ground. The bush is part of the Rockrose charm. Blooming for only a few weeks each spring, the shrub’s characteristic as a carefree evergreen is endearing too. Yet, when the few weeks of early spring finally arrive and the melding of the millions of pastel flowers becomes a daily experience, we truly appreciate the rockrose. There are so many flowers on a mature rockrose that it is hard to see the bush.

The Choicest Products of the Land Accompanying the Exiled Yosef

From Biblical times, rockrose has been popular as a perfume and aromatic. When Yosef’s brothers decided to sell him as a slave, they grabbed the opportunity to have him sent down to Egypt with a company of spice-selling Arabs:

ספר בראשית פרק לז פסוק כה וַיֵּשְׁבוּ לֶאֱכָל לֶחֶם וַיִּשְׂאוּ עֵינֵיהֶם וַיִּרְאוּ וְהִנֵּה אֹרְחַת יִשְׁמְעֵאלִים בָּאָה מִגִּלְעָד וּגְמַלֵּיהֶם נֹשְׂאִים נְכֹאת וּצְרִי וָלֹט הוֹלְכִים לְהוֹרִיד מִצְרָיְמָה:

“They sat down to eat bread, then they lifted their eyes and saw, and behold, a caravan of Yishmaelites was coming from Gilead, and their camels were carrying spices, balm, and lotus (labdanum), going to bring it down to Egypt” (Bereishit 37:25).

All the plants mentioned here served both as remedies and for embalming the dead (Da’at Mikra). One of the aromatics mentioned in our Torah verse is לֹט/lot, which Targum Onkelus translates as לֹטּוֹם/lotum – the Hebrew word for rockrose, or more specifically, for the resin – labdanum – produced from it. Although it is generally challenging to identify most plants mentioned in the Bible, most commentaries and botanists have little doubt that the biblical לֹט/lot refers to rockrose. Thus, לֹּטֶם/lotem – labdanum mentioned in the Mishna is identified with לֹט/lot in Scripture (Bereishit 37:25). “There are those who identify it with the native bush with large, pretty flowers in the colors of white-yellowish or pink (Cistus). It grows mainly in the mountains of the Land of Israel” (Kehati, Mishna Shevi’it, Chapter 7, Mishna 6). לֹט/Lot – labdanum is a perfume produced from rockrose plants (Rabbi Ya’acov, Fliks, The Plant World of Scripture, p. 272-273). The very same labdanum that accompanied Yosef down to Egypt is what Ya’acov intuitively chose to give as “a gift to the man” – second in charge to Pharaoh, who was no other than Yosef in disguise.

The Choice Products of the Land Reminding Yosef of his Connection to Israel’s Land

ספר בראשית פרק מג פסוק יא וַיֹּאמֶר אֲלֵהֶם יִשְׂרָאֵל אֲבִיהֶם אִם כֵּן אֵפוֹא זֹאת עֲשׂוּ קְחוּ מִזִּמְרַת הָאָרֶץ בִּכְלֵיכֶם וְהוֹרִידוּ לָאִישׁ מִנְחָה מְעַט צֳרִי וּמְעַט דְּבַשׁ נְכֹאת וָלֹט בָּטְנִים וּשְׁקֵדִים:

“So, Israel, their father said to them, ‘If it must be so, then do this: take from זִּמְרַת הָאָרֶץ /Zimrat Ha’aretz – ‘the choicest products of the land’ in your vessels and carry down to the man as a present, a little balm, and a little (date) honey, a spice mixture, ֹלֹט/lot – ‘labdanum,’ pistachios and almonds’” (Bereishit 43:11).

Rashi explains thatזִּמְרַת הָאָרֶץ /Zimrat Ha’aretz refers to “that which is praised in the Land, about which people sing praise when it comes into existence.”  Despite the severe famine, that gripped the land of Israel at the time, Ya’acov had various choice products on hand to send to Egypt. These choice products represent the bounty of the land of Israel, similar to the Seven Species through which the Land of Israel is praised. Nevertheless, in contrast with the Seven Fruits of the Land, these crops can survive even during drought years, since they require relatively small amounts of rain. Balm, gum, and labdanum are products of the sap dripping from the bark and leaves of various plants. Pistachio and almond trees flower early, fruiting before olive, grapes, and pomegranate trees have even blossomed. Most plants in Israel including the Seven Fruits of the Land depend on specific weather conditions that determine the fate of their crops. This applies especially during the sensitive period between Pesach and Shavuot distinguished by multiple climatic changes and contrasts. For the Israelite farmer, whose sustenance depended on the success of his crop, the drastic shifts between the southern and northern winds could easily tempt him to regard them as battles between various deities. This poses a danger of “being enticed to serve the other gods” (Devarim 11:16), of the local Canaanites. Yet, the plants that Ya’acov chose to send as a gift to the ‘Egyptian ruler’ aren’t dependent on the weather conditions. They grow even during a severe famine. Therefore, they do not present the worrisome agricultural problems that could lure people away to serve other gods. (Noga Reuveni, Nature in Our Biblical Heritage pp. 35-28). It is interesting that the ‘Choice Products of the Land’ include three kinds of produce: 1. צֳרִי נְכֹאת וָלֹט/tzori, n’chot v’lot – ‘balm, gum and labdanum’ – plants used for their perfume. 2. דְּבַשׁ/devash – ‘honey’ – liquid foods. 3. בָּטְנִים וּשְׁקֵדִים/botnim u’shekdim – ‘pistachios and almonds’ – solids (Da’at Mikra). Perhaps these choice products of the land allude respectively to the three garments of the soul: Thought, speech, and action. The צֳרִי נְכֹאת וָלֹט/tzori, n’chot v’lot – balm, gum, and labdanum that may represent the aspect of thought, reminded Yosef about his connection to Israel, as they were identical with the merchandise carried by the caravan that brought him down to Egypt from Israel.

Uniting Together to Become Vessels for the Sefirot of the Upper Land

The choice products of the land that Ya’acov sent to Yosef were called “Zimrat Ha’aretz” – the strengths and praise of Hashem because they were drawn from the upper world and had the power to transform ‘din’ (judgment) into ‘rachamim’ (mercy). Moreover, these species, including rockrose, represent the unity of the sefirot. Before Israel went down into the Egyptian exile, they had to be completely united. Through the power of this unity, Israel would survive the exile and emerge as a complete nation during the Exodus. When the sefirot are united in the Infinite (Ein Sof) good influences are drawn down from the upper worlds into the lower world. Of all the sefirot two specific sefirot (on the middle axis) unite and connect the rest of the sefirot: Tiferet and Yesod. Ya’acov, who represents Tiferet, draws down the influences of the upper worlds to Yosef. Yosef, the embodiment of Yesod, then divides these influences into the lower world. This is the secret of Ya’acov’s Zimrat Ha’aretz gift, which he sent to Yosef (Maor V’Shemesh, Parashat Miketz). The Zimrat Ha’aretz embodied the sefirot, which must be united. When the brothers sold Yosef into slavery, the sefirot went down into exile. This is symbolized by the fact that the Zimrat Ha’aretz accompanied Yosef down to Egypt. Ya’acov sent Yosef the gift of Zimrat Ha’aretz with his brothers because he understood that it was time to rectify the blemish in the unity of the sefirot caused by the sale of Yosef. By bringing the Zimrat Ha’aretz to Yosef, the brothers became vessels for the sefirot from the upper land that united them all together.

The Rockrose Helped Yosef to Overcome His Trauma and Forgive his Brothers

Rockrose is a medicinal herb for the body, mind, and soul. I find it interesting that the spiritual properties of rockrose are synchronized with the emotional needs of Yosef when he as a tender youth of 17 was harshly ousted by his brothers and sold into slavery to the most spiritually decadent society of Egypt. We can imagine how Yosef’s reaction to his abusive treatment by his own brothers may have elicited the ‘fight, flight, or freeze’ response.  Yet, he couldn’t run away or fight against his stronger and older brothers, the only response available to him was ‘freeze.’ By divine providence, Hashem brought it about that the rockrose – a remedy for alleviating suffering from coldness and feelings of internal numbness – accompanied Yosef down to exile. Specifically, these properties of the rockrose had the ability to thaw Yosef’s frozen heart. Rockrose is furthermore the chief ingredient in Rescue Remedy, recommended for panic, shock, and fears caused by trauma that Yosef had just suffered.  It helps those who experience fear to think clearly. People take rockrose to treat panic attacks, anxiety, stress, extreme fright, or fear; and for promoting calmness and relaxation. The lightly creased, rockrose thus became the antidote to Yosef’s delicate and beautiful feelings that otherwise may have dried up or been destroyed due to the possible unmastered experiences and emotions of the trauma Yosef suffered. Rockrose brings about expansion, especially in the heart, lungs, gut, and womb, and creates deep relaxation. It is a nourishing and softening herb enabling hope and ease, as we surrender to our truth. How amazing that Hashem had prepared the healing to Yosef’s wound and imparted within him the remedy that kept his flame burning and prevented him from despair. The rockrose, the brothers brought Yosef years later, as a gift, also releases old hurts and buried memories. This was exactly the remedy Yosef needed when he prepared to face his brothers anew and completely forgive them. The spiritual properties of rockrose explain how the choice products of Eretz Yisrael “are praised in the Land, about which people sing praise when they come into existence” (Rashi). זִמְרַת הָאָרֶץ/Zimrat Ha’aretz with their ability to form the holy emotions of the Children of Israel indeed embody the praises of the Land of Israel.  

How Can we Learn from Yosef to Transform our Darkest Reality by Adding Light?

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Parashat Miketz

How Can We Learn from Yosef to Transform our Darkest Reality by Adding Light? 

 

Gleaning the Valuable Lessons of Light During the Moment of the Darkest Pain 

By choosing the topic of Gratitude in the Torah, I attempt to condition myself and my readers to notice and give thanks for the good points even within all the pain. Through this work, I’ve come to recognize more and more how the challenges of the hardships are in themselves shining lights of disguised blessings. For example, in dealing with an exasperating roommate situation in the midrasha, which aroused many delicate feelings between the students involved, and brought about challenges for me as well, everyone is learning and growing tremendously from the ordeal. Although one of the students involved suffered greatly, through this painful roommate saga she was able to clarify exactly what she needs from a living situation conducive to her spiritual growth. Personally, I gleaned valuable lessons both in interpersonal relationships and management skills. I gained greater clarity about the importance of limiting the number of staff members involved to efficiently resolve such ordeals. I also developed more compassion and empathy when dealing with interpersonal problem-solving. It is often a life crisis that spurs people to make positive life-changing decisions affecting great breakthroughs. Likewise, many great healers develop their healing skills specifically by going through painful diseases. With hindsight, it becomes clear how the various difficulties I experienced throughout my life have helped me greatly to identify with others’ pain and help guide them through similar kinds of challenges that I have myself have experienced. The next step is to learn to appreciate the hardships not only after but while we are in the midst of experiencing them. I pray to strengthen my emunah during the moments of the darkest pain to be able to glean their valuable life lessons of light.

 

Celebrating the Large Sheaves in Life as Much as We Bemoan the Lean Ones

In Parashat Miketz we read about Pharaoh’s dreams which foretold the onset of a seven-year period of prosperity which would be followed by seven years of shortage. Pharaoh first saw seven emaciated cows devouring seven large cows, and then seven lean sheaves of grain devouring seven large sheaves. 

 

ספר בראשית פרק מא פסוק ה וַיִּישָׁן וַיַּחֲלֹם שֵׁנִית וְהִנֵּה שֶׁבַע שִׁבֳּלִים עֹלוֹת בְּקָנֶה אֶחָד בְּרִיאוֹת וְטֹבוֹת: (ו) וְהִנֵּה שֶׁבַע שִׁבֳּלִים דַּקּוֹת וּשְׁדוּפֹת קָדִים צֹמְחוֹת אַחֲרֵיהֶן:

“He fell asleep and dreamed again, and behold, seven ears of grain עֹלוֹת/olot were rising on one stalk, healthy and good. Then behold, seven ears of grain, thin and beaten by the east wind, were צֹמְחוֹת/tzomchot – ‘growing’ up after them”(Bereishit 41:5-6).

 

The Torah describes Pharaoh’s second vision as featuring seven large sheaves “rising in a single stalk” (41:5), followed by seven lean sheaves “growing after them” (41:6). Curiously, whereas the first set of sheaves is said to have “arisen,” the seven lean sheaves are described as “growing.” Rav Shalom of Belz noticed that the term “tzomechot” (growing) used to depict the second set of sheaves connotes a more evident and readily discernible process than the word “olot” (rising) referring to the initial set of sheaves. Since the onset of the famine years was far more widespread, and thus far more evident, than the onset of the surplus years, the Torah refers to the seven lean sheaves with the word “tzomechot,” which connotes a very obvious and widely recognized phenomenon. The Torah speaks of the seven large sheaves’ emergence with the term “olot” – which is more subtle, because the period of surplus set in less conspicuously than the “growth” of the lean years, represented by the lean sheaves. This language difference teaches the following message for our lives: People tend to discern misfortune more quickly than they recognize good fortune. The ‘lean years’ of our lives generally catch our attention and trigger anxiety and angst more quickly than the ‘surplus years’ evoke feelings of joy and gratitude.  The ‘lean years’ – hardship and misfortune – tend to feel like they ‘tzomechot’ sprout forth everywhere, whereas our good fortune tends to feel ‘limited,’ less significant, and insufficient, affecting us less profoundly than hardship. The subtle distinction between the Torah’s depiction of the large sheaves and the lean sheaves perhaps reminds us to feel at least as enthusiastic over our ‘large sheaves’ as we feel despondent over our ‘lean sheaves,’ to celebrate our good fortune with at least as much fervor as that with which we cry over our troubles – and even much more so (Rav David Silverberg).

 

Growing Hope from Within the Darkness

Rabbi Natan of Breslev regards the word צֹמְחוֹת/tzomchot –‘growing’ in a different and positive light. Parashat Miketz which means, “at the end” alludes to the end of days, as it states, “He put an end to darkness” (Iyuv 28:3). However, the ‘end’ is late in coming, due to our lack of emunah and all our confusion and unclarity that distance us from the truth of Torah. Pharaoh is the incarnation of ‘the other side’ that confuses the mind. He dreams about the opposing forces that prevent the Torah from being manifest. The seven good cows and good ears of grain correspond to the truth of the Torah, which becomes swallowed up by the bad cows and sheaves. Yet, even from within the darkness, hope can grow as hinted in the word צֹמְחוֹת/tzomchot – ‘growing’ describing the seven bad ears of grain. We learn not to give up clarifying the truth of the Torah even from within all the confusion, by keeping the points of light and truth growing within the darkness. This is the work of Yosef the Tzaddik. His name means to add and increase. Yosef teaches us that despite what happens to us in life, our job is to add the light of Torah in the world. He gathered the good from the years of plenty and saved it for the years of famine. By publishing innumerable Torah books, he preserved the truth of the Torah for the years of spiritual famine. This is alluded to in the following Torah verse:

 

ספר בראשית פרק מא פסוק מט וַיִּצְבֹּר יוֹסֵף בָּר כְּחוֹל הַיָּם הַרְבֵּה מְאֹד עַד כִּי חָדַל לִסְפֹּר כִּי אֵין מִסְפָּר:

“Yosef gathered grain like the sand of the sea, in great abundance, until [one] stopped counting, because there was no number” (Bereishit 41:49).

 

The Hebrew words for counting לִסְפֹּר/lispor and number מִסְפָּר/mispar both share the root of the word סֶפֶר/sefer – ‘book.’ By publishing innumerable Torah books, the Torah will be saved and kept forever from being forgotten, as according to the Zohar publishing holy Torah books brings about redemption.

 

The Stalks Allude to the Seven Branches of the Menorah Perpetuating the Torah

There is a further allusion to book publishing in the Pharaoh’s dream about the seven healthy ears of grain that rise on one stalk. The Hebrew word קָנֶה/kane – ‘stalk’ can also mean ‘reed’ utilized as a writing quill when dipped in ink. Still today many artists prefer a reed pen. This same word קָנֶה/kane is also used in the Mishna, referring to the importance of finding a friend: “Appoint for yourself a Rabbi and ּקְנֵה /kene –‘acquire’ for yourself a friend” (Pirkei Avot 1:6). Through writing down the Torah, the reed becomes the friend and study partner that ensures that the words of Torah will be established. Through the holy books written with a קָנֶה/kane – ‘reed’ that you connect with and learn from you can discern a true Rabbi and thereby anchor yourself to the truth. Thus, the rectification for all the confusions of our current exile is the קָנֶה/kane – ‘writing reed’ through which we increase publicizing innumerable holy books. The stalks of the seven ears of grain moreover allude to the seven branches of the menorah (Temple candelabra). It is known that the pure menorah alludes to the light of the Torah. Its main existence is through the קָּנִים/kanim – ‘branches or stalks’ that allude to the quills with which we write new Torah concepts that bring about the main rectification – the light of Chanukah (Rabbi Natan of Breslev, Likutei Halachot, Orach Chayim, Chapter 6:54-55). Thus, the lights of Chanukah perpetuate the Torah throughout the darkness of exile, until the final redemption when the eternal Menorah will illuminate the Holy Temple. 

Expanding the Light Through the Challenges of Darkness 

Throughout Jewish history, the darkest periods bring about the greatest light. After emerging from the Egyptian exile, we merited the Tablets of the Torah. At the near holocaust of the Purim story, we accepted the Oral Torah willingly (Babylonian Talmud, Shavuot 39a), and the destruction of the second Temple by the wicked Romans brought about the organized written form of the Oral Torah. In the same way, it was specifically through the darkness of the Greeks and their defilement that we merited the increased light of the additional holiday of Chanukah. From within the night of the deepest darkness, the light of that little cruise of pure olive oil saved the day for all eternity. Had the Maccabees disregarded and depreciated that little bottle which wasn’t sufficient, we would have lost the light of the millions of Chanukiahs infusing our reality with ohr haganuz (original hidden light hidden away for the tzaddikim for the world-to-come). We too can ignite and expand our personal light by appreciating the small insufficient good points in life, such as a gift from a loved one which is not exactly what we would have chosen ourselves, a half-hearted apology, or a Torah teaching that we may have heard before. By developing gratitude and appreciation for even the imperfect minor sparks of goodness, like the Maccabees, our light too can increase to illuminate the darkest areas of our lives.

 

 

           Gratitude Focus for the Week of Parashat Miketz

We are in this world to rectify ourselves and develop our potential to its fullest. It is specifically the challenges that we go through that facilitate our greatest rectifications. While it may be fun and easy – especially for children – to zoom down a steep hill, climbing that hill makes us huff and puff. Likewise, life may seem like a bowl of cherries when we go downhill, but when things are tough let us not forget that we are actually climbing uphill.

• Where There’s Pain, There’s Purpose – Find the purpose of your pain! For example, it can be upsetting and painful if one of your good friends suddenly stops talking to you. You experience that pain due to your loss of something meaningful. The love, kindness, and social connection that you value have been taken away. Yet your pain sheds light on what you value. Your pain shows you are a caring human being. If you didn’t feel anything, it would show you didn’t care about such relationships. So, the blessing is your self-awareness and reminder of your desire to connect. This experience will help you develop your deeper compassion for others going through a similar experience in their lives.

• Recall Your Past Adversities and the Lessons They’ve Taught You – I remember in the past I had an unpleasant experience with a tenant which taught me a lesson. So, although the experience was frustrating, I’ve learned a lot about how to avoid getting into that kind of situation again. Do a scan of the history of your life and recall difficult situations you have gone through. Remember the lessons your hardships taught you and all the good that came out of them one by one. Recognize how all your past difficult times indeed are blessings in disguise!

 • Practice Paying Attention to the Good Points Within Your Pain – When things seem dark and difficult ask yourself, “How can I grow within this meager situation? Which personal lesson can I glean from this hardship?”

 

• Gratitude and Intention Setting – Incorporate gratitude and intention setting into your spiritual meditation practice. Before you begin, take a few moments to express gratitude for the blessings in your life and set a clear intention for your meditation session. It could be to deepen your connection with your higher self, gain clarity on a specific aspect of your life, or invite spiritual guidance. The combination of gratitude and intention creates a receptive and focused mindset for your practice.

• Acceptance is a Skill That Brings Peace – When things go wrong and we don’t accept them, we feel a lot of pain, and acceptance is hard. But it’s a skill we can learn to grow over time. We can begin with small things. You spill some milk. Your loved one forgets to do something. Learning to accept is one of life’s greatest skills, and when things go wrong, it’s a chance to practice that skill. You may never be perfect at it, but you can get a little bit better each time. One cool trick to develop acceptance is to notice the emotions in your body when something goes wrong, and just become curious of them rather than trying to immediately react to them. This curiosity is a powerful friend of yours that can help to bring acceptance into your life, especially of the things you can’t change.

 • Be Flexible – Life has a habit of not going according to plan. The preparations of the heart are man’s, but the answer of the tongue is from Hashem (Mishlei 16:1). “Man plans but G-d laughs!” When we experience this, it’s not all bad. There are many different perspectives we can take. This ability to be flexible and see things from different perspectives can help you to see challenges as blessings in disguise.