בס”ד
By Rabbi Moshe Goodman, Kollel Ohr Shlomo, Hebron
Painting by: Baruch Nachshon z”l
This parsha begins with Avraham’s vision in Hebron and ends with his vision in Jerusalem. This follows beautifully with the fact that both locations are focal points of the Holy Presence. Jerusalem is obvious, and also about Hebron, the Zohar in parshat Bo (39b) states that it is a resting place of the Holy Presence. The Arizal adds to this that the Holy Presence in Hebron is coined “Rahel” while the Holy Presence in Jerusalem is called “Leah.” In addition, the Midrash Yalkut HaReuveni determines that all prayers arise via Maarat HaMachpela in Hebron, which is interpreted by the Lubavitcher Rebbe to mean that they begin in Hebron and from there arise to Jerusalem and then to Heaven ,as is well known (prayerof Solomon in Kings, etc.). This description fits perfectly with what we jut described in the previous paragraph, i.e that the spiritual seeking of man for the Holy Presence begins in Hebron through which it may elevate towards Jerusalem. This paintingseems to depict prayer, indicated by flying “leaves,” as rising to Jerusalem. In this painting we see thirty such leaves, which may hint at the thirty days of the month. This matter may be explained by what we learn according to the Kabbalah, that each day of each month has a separate spiritual task in prayer.
We see two large trees in this painting, one a willowtree and another tree which takes on the form of a seven-branched Menora. Between the trees is a paved path upon which the Hasid blowing the shofar walks. It seems that these two trees come to highlight a process, i.e a “paved path,” going from Exile when Israel are described in Tehilim as weeping and “hanging their musical instruments upon willow trees,” towards redemption, indicated by the Menora, a sign of the Holy Presence in the Beit Hamikdash, according to our Sages (see Shabbat 22b). Note as well that the Menora is described in the Torah in vegetative terms, as exhibiting “stems” and “flowers.” The fact that the Hasid walking on the path is blowing the shofar, the instrument of repentance, suggests that the path from Exile to Redemption lies through the process of repentance and return to Hashem.