divrei Torah – Page 2 – The Tree of Life

parasha Mishpatim 5785

After the Children of Israel left Mount Sinai, where HaShem revealed Himself amidst the thunder, lightning and sounds of the shofar, the Torah begins to record the mishpatim, the civil laws and such that also derived from Sinai. How are we to view the contrast between the awesome nature of the Sinai experience, and the listing of these very practical las that are meant to govern the details of life in respect to societal issues?

The revelation at Sinai was an overpowering display of the magnitude of G-d’s presence when he “descended” upon Sinai, wherein even a lowly handmaid experienced more prophetic insight than the prophets who were to come in later years, according to the Talmud. When we consider the mishpatim, these seem very dry, compared to the experience at Sinai. Perhaps, we are meant to understand that “religion,” so to speak, is not only about awesome spiritual experiences, rather, also, comprises the actual observance of Torah within all facets of life.

Therefore, not only in the synagogue where we connect to HaShem by transcending the mundane, but, even in the myriad details of our lives with respect to justice and fairness in society. When we reflect on this dual understanding of Judaism, then we should arrive at the realization of how “everything matters,” in respect to our Emunah. Our faith in HaShem can not only be an abstract faith, disconnected from the other areas of our lives outside of the synagogue. Our faithfulness to HaShem includes our responsibilities to others as designated by Torah.

There is no divide between religious belief and the practice of our faith with respect to carrying out the responsibilities that are placed upon us. They are part and parcel of the same essential nature of what comprises Judaism – a way of life that enters all arenas of our lives. Yet, faith, hope and trust in G-d can carry us through the challenges of attempting to lead righteous lives.

parasha Mikeitz 5785

“And they said one to another: ‘We are verily guilty concerning our brother, in that we saw the distress of his soul, when he besought us, and we would not hear; therefore is this distress come upon us.’” – Genesis 42:21, JPS

As conveyed by the midrash, the righteous are content, when submitting to G-d’s retribution in acknowledgment of His Justice. For, His ways are higher than our ways (Isaiah 55). According to R’ Bachya, “It is the customary thing for righteous people to acknowledge mistakes they have made and to acknowledge G-d’s justice when they feel they are being punished for some sin” (R’ Bachya, sefaria.org).

Therefore, how much moreso should we emulate the example of the righteous, by not only acknowledging our mistakes as individuals, rather, also, by accepting the consequences? How many us can accept with equanimity, the consequences of our actions?

As is written elsewhere, concerning our awareness of the blessings and curses in our lives, resulting from our obedience or disobedience toward G-d’s directives. This is an active principle of the Torah, that will draw us back to H’Shem upon its actual realization:

“And it shall come to pass, when all these things are come upon thee, the blessing and the curse, which I have set before thee, and thou shalt bethink thyself [take it to heart] among all the nations, whither HaShem thy G-d hath driven thee, and shalt return unto HaShem thy G-d” (Deuteronomy 30:1-2, JPS).

When we reflect on the causal connection, between our conduct, and the consequences (both curses and blessings) thereof, then, we will do teshuvah, in acknowledgment of the Almighty’s sovereignty over our lives.

parasha Vayeishev 5785

It makes perfect sense for Yaakov’s son, Yoseph to also encounter an angelic being in the physical form of a man. In this week’s parasha, Vayeishev, Yoseph is sent on the mission to check up on his brothers, who are pasturing sheep at Shechem. When Yoseph seems to be meandering, and perhaps straying from his intended course to fulfill the task given to him by his father, grooming him as the next leader of the family, he happens to meet a man.

According to Rashi, this is the angel Gabriel, who points him in the right direction towards Dothan where he will find his brothers. Ramban explains, that “the Holy One, blessed be He, sent him a guide without his knowledge in order to bring him into their hands” (commentary on Genesis 3:15, sefaria.org). The significance of sending an angel is elaborated upon: it was necessary, so that the counsel of HaShem would be carried out (Proverbs 19:21).

This occurs against the backdrop of jealousy, already being harbored by his brothers, because of his dreams of superiority that he shared with his family. When he arrives, they take the opportunity to prevent him from gaining leadership over them, by selling him to passerby on their way to Egypt. We know the rest of the story of how Yoseph suffers, accused wrongly, landing up in jail, until he is released and ushered into Pharoah’s court.

Had he missed the mark, by not being able to find his brothers in Dothan that fateful day, he would not have been able to procure the means for preserving his family’s lives during the famine that ensued twenty-two years later. The question is what can we learn from this occurrence, whereof almost going astray, divine intervention leads him back upon his designated path in order to accomplish his divine mission?

In life, there are times that are crucial, for some future reckoning that we are unable to see down the road, that something needs to happen to keep the present in sync with the prescribed future of an individual. And, we cannot predict how that singular meeting, event, or decision will impact others after it plays out in the aftermath. These may be understood as choice points in our lives, where hashgacha peratis (divine guidance) plays a role in the unfolding of a situation for the sake of posterity.

parasha Shoftim 5784

“Judges and officers shalt thou make thee in all thy gates, which the L-RD thy G-d giveth thee, tribe by tribe; and they shall judge the people with righteous judgment.”

– Deuteronomy 16:19, JPS 1917 Tanach

“Whatsoever thy hand attaineth to do by thy strength, that do; for there is no work, nor device, nor knowledge, nor wisdom, in the grave, whither thou goest.” – Ecclesiastes 9:10, JPS

According to Mei HaShiloach, it is important to emphasize the last phrase of this passage, “… so that you may live.” He explains that the Zohar connects this passage to a verse from Ecclesiastes, that notes how we are only able to do mitzvoth, and acquire knowledge & wisdom in this life” (Ecclesiastes 9:10). Therefore, whatever is done with mishpat, literally, judgment, as well as discernment, awareness and mindfulness will remain with us, “so that we may live.”

That is to say everything done with mishpat will continue to be part of us, and on our record for the good in the Book of Life. Yet, whatever is not done in judgment, dissipates, hinted at by the latter part of the verse, as the Meir Shiloach explains, if done with mishpat, our good deeds will not descend into Sheol.

To have a good sense of discernment, means to know what is permitted and what is forbidden to us. In our lives, discernment is more important than our feelings. This is an important tenet of Judaism, and what differentiates living for sake of a set of higher values versus living to only please oneself in this world.

Without HaShem’s guidance, we are subject to the irresoluteness of our convictions. Without a Higher Authority to appeal to, we are setting ourselves up to become the purveyors of truth. Instead, we must subject ourselves to HaShem’s sovereignty over our lives.

parasha Re’eh 5784

“Behold [See], I set before you this day a blessing and a curse: the blessing, if ye shall hearken unto the commandments of the L-RD your G-d, which I command you this day; and the curse, if ye shall not hearken unto the commandments of the L-RD your G-d, but turn aside out of the way which I command you this day.” – Deuteronomy 11:25-28, JPS 1917 Tanach

The Hebrew word, re’eh, meaning, to see, may also be understood as “to perceive.” This reading of the word re’eh, may allude to a more subtle understanding of the passage. To some degree, we know that there are consequences for the choices that we make in our lives. Yet, our discernment falls short of the mark, if we do not acknowledge this principle within the realm of our everyday lives, specifically, within the sphere of morality, in regard to our every thought, word, and deed.

“It shall come to pass, when all these things are come upon thee, the blessing and the curse, which I have set before thee, and thou shalt bethink thyself among all the nations” (Deuteronomy 30:1, JPS). When we “bethink thyself” of the blessings and curses, i.e., perceive that the consequences of our actions are a direct result of following or not following the commandments, then, we will “return unto the L-RD thy G-d” (Deuteronomy 30:3, JPS). In other words, we will be compelled to return to HaShem, when we see the evidence of G-d’s influence in our lives, by way of the individual blessings and curses that we receive, based upon our conduct in life. This awareness draws us closer to HaShem, in acknowledgment of His sovereignty over our lives.

The Divine Path

d’var for parasha Eikev 5784

“And now, Israel, what doth HaShem thy G-d require of thee, but to fear HaShem thy G-d, to walk in all His ways, and to love Him, and to serve HaShem thy G-d with all thy heart and with all thy soul.” – Deuteronomy 10:12, JPS 1917 Tanach

G-d is perfect: He is complete as he is; there is no darkness in Him, only light. “There is no aspect of G’d that can be enhanced by the gift of man” (Akeidas Yitzchak on Deuteronomy 10:12, parasha Eikev, sefaria.org). Although the offerings of the Levitical system were established for B’nei Yisrael to draw close to HaShem, the offerings themselves do not increase the esteem, holiness or goodness of G-d. Rather, the offerings serve to rectify our relationship to G-d, connect with Him on different occasions, and humble ourselves before Him.

Out true avodas is prayer of the heart, and fostering awe, reverence and respect toward HaShem. “To walk in all his ways” goes beyond offering the cows of our lips (our prayers; see Hosea). Out lives are to be saturated with the various ways that HaShem prescribed for us to live through the commandments. And our greatest love is to be toward HaShem our G-d, as recited in the Shema. So, any modern-day idolatry that stands between us and HaShem should be carefully removed from our heart, like the effects of poison being diluted with water.

Serving HaShem includes following His commandments. There is reward for doing so, and a punishment for disallowing the commandments to guide our lives, deeming them inconsequential. It is too easy to rationalize that certain commandments are not of benefit to a modern lifestyle; yet, in not adhering to them, we induce negative consequences into our lives. It would be better to bring in the blessings, through the performance of the mitzvoth.

Va’etchanan 5784

“Hear, O Israel: The L-RD our G-d, the L-RD is One.”

– Deuteronomy 6:4

Rashi contends that after the Geulah (Redemption), the world will acknowledge the Oneness of HaShem. His comment elicits the immediate question: what will occur to bring forth this shift in understanding? And, what does this shift encompass? (Moving from one perspective to another).

When the Shema was prescribed by Moshe, the world was full of pagan idolatry. Yet, today, we can surmise the many ways that can be considered idolatrous as well. What will be the unifying factor, bringing the world to the realization that there is only one G-d, Who should be served with all of one’s heart, soul and might?

There are too many lures, distractions and competing factors for one’s attention, drawing one away from focusing on G-d. R. Yosef Yitzchak of Lubavitch comments that shema (“hear”) also means “comprehend”. The commandment has to do with the comprehension of the oneness of G-d. Aside from the study of Torah, refinement and purification of self is required to enable oneself to sense the Divine. This brings us to the realm of values.

We must reduce the unnecessary distractions in life that diminish our spiritual capacity to connect with HaShem our G-d. This effort will differ for each and every individual that undertakes a sincere endeavor to do so; therefore, we should make a careful personal assessment of our own personal lifestyle choices using the guidance of Torah as a moral compass.

parasha Devarim 5784

The B’nei Yisrael (Children of Israel) were on the poise of entering the Promised Land. Yet, they may have been overconfident, because of their recent victory over the two kings, Sichon and Og, who represented the last obstacles for B’nei Yisrael to conquer, before entering the land of Canaan. These kings had challenged the Children of Israel, inasmuch that Sichon and Og, and all their ilk were serving as the protectors of the seven Canaanite nations, of whom would be imperiled by Israel, once B’nei Yisrael entered the Land.

Nevertheless, Sichon and Og were defeated, thereby boosting the morale of B’nei Yisrael. Moshe took advantage of this opportune time to deliver a speech that would last thirty-seven days. His opening words consisted of a veiled rebuke of the nation; i.e., rather, than directly mention their transgressions, he alluded to them by place-names where they had sinned. The subtle nature of the rebuke was designed to prevent the antagonism, that might have occurred on the part of the B’nei Yisrael, if Moses was more direct in pointing out their failures.

This reminder may have inspired them to consider in their own hearts, the nature of their aveiros (sins), eliciting a greater sense of teshuvah (repentance) than had been previously acquired. In like manner, HaShem will send us signs, initially gently reminding us; yet, if we do not hear the wake-up call, it will become harsh. So, “Let us search and try our ways, and return to the L-RD” (Lamentations 3:40).

full post: wordsgivelife.substack.com

parasha Pinchas 5784

“Phinehas, the son of Eleazar, the son of Aaron the priest, hath turned My wrath away from the children of Israel, in that he was very jealous [zealous] for My sake among them, so that I consumed not the children of Israel in My jealousy.” – Numbers 25:11, JPS 1917 Tanach

There are particular moments in life, that stand out in relief against the ordinary. Sometimes, we may think of these moments as opportunities to experience life, to a greater degree, than our previous collection of unique times. Yet, there are moments that are not about passive experience, rather, that demand a response, to meet the requirement of some challenge presented to us in a manner that we had not previously expected.

When B’nei Yisral (the Children of Israel) were weeping in front of the Mishkan after realizing the gravity of their aveiros (sins), an Israelite Prince brazenly took a Midianite Princess into his tent, in front of Moses, Aaron, and the people. This was the same type of effrontery that the people were grieved over; yet, no one responded except for Pinchas. Because of the zealousness of Pinchas, the plague was stopped, and he was rewarded an eternal covenant of peace.

The people, as brought out in Nesivos Shalom, were initially indifferent to the immorality that they witnessed, despite their immersion in teshuvah (repentance) at that moment. Yet, it is not clear whether their weeping was truly out of remorse. Pinchas leapt into action, even without a nod of the head from either Moses and Aaron; he acted out of zealousness, on the spur of the moment. This action sent shockwaves throughout the community, making a strong impression on a lukewarm people.

parasha Balak 5784

“Moab was overcome with dread because of the children of Israel.”

– Numbers 22:3, JPS 1917 Tanach

The prowess of Balak, who was king of Moab, yet, had previously been a great warrior, was compromised by his fear, upon having seen “all that Israel had done to the Amorites” (Numbers 22:2), when Israel defeated Sihon king of the Amorites, and Og king of Bashan. These two kings were the last of the obstacles, before Israel should have conceivably been able to enter the Promised land unfettered. The two kings and their people had served as a kind of protectorate for the seven nations in Eretz Canaan, whom Israel were called upon by G-d to remove.

Balak was also dismayed by the size of B’nei Yisrael; the encampment of the Children of Israel appeared vast: “they cover the face of the earth” (Numbers 23:5). “Moab was overcome with dread” (Numbers 22:3). The Hebrew word, yakats, meaning dread or disgust, is also found in the reaction of the Egyptians to the Children of Israel, as they began to multiply (Exodus 1:12).

Balak resorted to requesting Bilaam, the so-called prophet of the nations, to curse Israel for him. Yet, G-d prevented Bilaam from doing so: “Thou shalt not curse the people: for they are blessed” (Numbers 22:12). Although Bilaam tried to curse Israel, he was compelled by G-d to bless Israel.

According to Shelah, to have caused that the blessing to Israel was procured through the agency of Balaam, an enemy of Israel, was to show how any enemy of Israel is unable to harm Israel, against G-d’s will. It would be inconceivable to imagine that anything that occurs toward Israel is somehow out of G-d’s sovereign domain. Rather, the teaching of absolute Emuna (faith) in HaShem is that everything occurs either according to His will or is permitted by Him.

“Behold, I am bidden to bless; and when He hath blessed, I cannot call it back.”

– Numbers 23:20, JPS 1917 Tanach