d’var Torah – The Tree of Life

Yom Kippur 5785

“Who shall ascend into the hill of HaShem? Or who shall stand in His holy place?” – Psalm 24:3

Yehi razon – may it be the will of HaShem that we be able to stand before Him, during the Yomim Noraim (Days of Awe), as the decrees are sweetened in our favor, through tsedokah, tefillah and teshuvah (charity, prayer, and repentance). For only through His mercy, can we be forgiven, despite our aveiros (sins). As erev Yom Kippur approaches, we still have time to avert the severity of the decrees made against us through teshuvah, tzedakah and tefillah up until the time that the door closes for the year. On Yom Kippur we afflict ourselves (Leviticus 16:29-31):

If the animal soul is neglected, as required to follow the pursuits of the godly soul, how will this affect the psyche? The soul may be nourished by the righteousness that ensues on the derech (path), when it applies itself to study and prayer. Yet, the resistance from the animal soul may manifest in unpleasant feelings, because it is being deprived of its way upon the person. So, there is the soul, with all of its attributes, divided into the godly soul, and animal soul. Yet, these two are part of the whole. Therefore, both affect the person, within the framework of mind, body, and spirt.

In a sense, the distaste that the animal soul has for things spiritual may show up as negative emotions, that wear upon the person. Is this a sign that something is wrong with the person? On the contrary, it is like the feelings and discomfort we have when fasting on Yom Kippur. We are fasting for the sake of our soul; yet, the accompanying unpleasantness of the fast are a sign that it is working, like purifying us from the dross, until we are refined.

So even that well-known adage from the secular world of exercise applies: no pain, no gain. If G-d made all things holy, wholly pleasant to the soul, without any resistance from the yetzer hara (stemming from the animal soul), then it would be easy to do good, and what reward could there be for that? Rather, because of the challenges and difficulties that oppose our endeavors to follow the path of righteousness, we are rewarded, both in this life, and the World to Come.

Spiritual Dimension of the Psyche

Five thing essay: the spiritual dimension of the psyche

The pursuit of meaning in life requires the defining of existential goals for oneself. These may include whatever endeavors enrich one’s life, within the framework of meaningful tasks. Although the tasks themselves may not appear to be meaningful, they may lead to a greater good reward. So, consistency requires diligence and work.

The dominant mode of thought amongst those who seek self-improvement, especially in the area of mental health, as well as the overall zeitgeist is that the pursuit of homeostasis is essential to wholeness in one’s life. Yet, Frankl posits that the dynamic tension in life between oneself and one’s goals is key to a fulfilling life. Thus, he compares this concept to the need to strengthen an arch by placing one more stone into that structure, in order to fulfill its purpose. It is the tension of the stones against each other that braces the archway.

So, if we would like to walk through the doorway that leads toward a life of enrichment, then it is not about seeking whatever might relieve the tension in our lives. Rather, it is about focusing on the pursuit of meaningful goals, that will contribute to the overall richness of our life. This may entail a reorientation of one’s entire life, toward the finding out of what is most meaningful as a unique individual and seeking the fulfilment of that meaning.

The obstacles in the way of reaching a goal may be the enticement of our psyche by whatever would provide immediate gratification, relief from stress and pleasure, only providing a temporary diversion from our goals. Yet, the true way to freedom is through the transcendence of our struggles by continuing in meaningful tasks, experiences, and endeavors. Too much freedom in the sense of giving ourselves breaks from what is most important will detract from the gain that will result from responsibilities.

Therefore, it may help as a guideline, for anyone interested in pursuing a life of meaningful intent, to contrast the Freud’s “will to pleasure,” with Frankl’s “will to meaning.” It is necessary to differentiate between the pleasure-seeking principle that operates within a human being, from the noological or spiritual dimension within us that may only be gratified through meaningful endeavors and experiences. Both of these polarities exist within us; yet, it is recommended to not fall sway to the natural inclinations, rather to the aspects of ourselves that allow for the highest fulfillment of a human being, that of transcending the physical for a higher purpose.

“I will lift my eyes unto the mountains: from whence shall my help come?” – Psalm 121:1, PS 1917 Tanach

Passover 5784

While in bondage in Mitzraim (Egypt), the B’nei Yisrael had sunk to the 49th level of impurity, having neglected to distance themselves from the surrounding environment of idolatry (Pesachim 116a). The Midrash records that when about to cross through the Sea of Reeds, the angels questioned their merit, saying both these and those, i.e., the Children of Israel and the Egyptians, were both idol worshippers. Why should these be spared, and the others not? Yet, HaShem honored the covenant that he made with Abraham, Isaac, and Jacob, in order to bring His newly acquired nation out of bondage, and into covenant relationship with Him through the Torah.

HaShem brought us out of Egypt to Mount Sinai, where He gave us the Torah. He had said to Moses, “This shall be the token unto thee, that I have sent thee: when thou hast brought forth the people out of Egypt, ye shall serve G-d upon this mountain” (Exodus 3:12, JPS 1917 Tanach). The revelation of Mount Sinai was the pinnacle of the redemption. “The tablets were the work of G-d, and the writing was the writing of G-d, graven upon the tablets” (Exodus 32:16, JPS). The Hebrew word for engrave is charut. The Sages note that the word cherut, meaning “freedom” is from the same shoresh (root word). This implies that our true freedom is derived through Torah.

B’nei Yisrael, in a manner of speaking, was also enslaved to sin in Egypt, having assimilated to the immorality of Egypt at that time. Although freed from actual physical bondage, they were still slaves to sin; yet, through the Torah, we may seek freedom from bondage to the yetzer harah (the evil inclination). We may break through the limitations of our own personal Mitzraim (Egypt; from “nitzavim,” limitations), and, figuratively speaking, pass through the Yam Suf (Dividing of the Sea), into the freedom that entails a responsibility to follow our yetzer tov (good inclination).

Chag sameach.
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parasha Shemini 5784

“Nadab and Abihu, the sons of Aaron, took each of them his censer, and put fire therein, and laid incense thereon, and offered strange fire before the L-RD, which He had not commanded them. And there came forth fire from before Hahem, and devoured them, and they died before the L-RD.” – Leviticus 10:1-2, JPS 1917 Tanach

According to chazal, Nadav and Avihu are portrayed as righteous individuals who overstepped the boundaries in place for them as kohanim; as they tried to draw closer to HaShem, in an unauthorized manner, they were consumed by “fire from before HaShem” (Leviticus 10:2, JPS). Aaron’s two sons died, only for the sake of sanctifying HaShem’s name (Zevachim 115b).

Another view makes the point that they had previously been cautioned against drawing too close to HaShem. On Sinai, amongst the seventy elders, they saw G-d’s presence and ate a meal with the others. G-d did not strike them at that time; yet, their sin accrued and they were punished when they approached G-d with the unbidden incense (Ohr HaChaim).

Rashi comments that through the execution of judgment upon righteous individuals, yiras HaShem (fear of G-d) is brought upon the people. This is an important principle; with respect to Nadav and Avihu, their deaths caused the people to witness how precarious serving G-d may be, if a righteous person is not careful in respect to his avodah (service). The deaths of Nadav and Avihu show, by way of an example with a deadly consequence, that HaShem needs to be approached with great reverence, awe, and respect.

Perpetuation of a Myth

I do not believe, as some claim, that Israel is responsible for the actions taken by Hamas, because of how Israel has “treated” the Palestinian people. It is the radical Islamic ideology that Hamas upholds that is responsible for the atrocities that they commit, and they are fully culpable for their actions. To attempt to deny culpability, by placing the blame on Israel, or to justify the terrorist acts of Hamas, because of past “aggression by Israel” is an incalculable error that proliferates the myth of Israel as the oppressor and the Palestinians as the oppressed.

The origins of this myth can be found in the stance adopted by Yassar Arafat in 1967, and in no way can be drawn out from the 1948 War of Independence that Israel fought against five Arab armies. Yet, both of these dates are overlooked in favor of perpetuating the myth and attempting to justify the atrocities of Hamas, based on the alleged genocide being committed against the Palestinians. In actuality, even the claim of genocide is part of the old myth which has become an ideological movement that leaves no room for questioning in the minds of its adherents.

I have heard with my own ears the claim being made, that would appear to justify the horrific acts of Hamas and Palestinian civilians on October Seventh, because of the past “aggression” of the state of Israel against the Palestinians. This position is also part of a broader stance within the social justice ideology, justifying violence as a means of liberation for the oppressed. Taking this stance into consideration, exposes the movement as a revolutionary movement, not a social justice movement.

Habitual Patterns, Eternal endeavors

Moving Past the Comfort Zone, One Step at a Time

The one who makes the extra effort to improve himself, by going beyond his or her established norm is doing well. In order to break a habit or move past one’s “comfort zone,” that first step is required. For example, in regard to breaking a habit, in the moment, one must change his mind, about continuing with whatever his compulsory drive is about to compel him to do.

In the case of moving out of one’s comfort zone, it is important to go the extra mile. So, to move forward, instead of settling for less than one’s potential is admirable. This effort is necessary, in order to serve God, according to our derech (path), for, we should not remain complacent (Likutei Amarim, end of chapter 15).

Taking that extra step towards freedom from the clutches of a negative habit, or compelling oneself to do even better in regard to a positive routine is what will bring us closer to the ideal person that we envision for ourselves.

In order to change the trajectory of a negative inclination, that if followed, would have only kept us in negativity, one must believe it is possible to succeed. Spiritual growth is not any different, theoretically, than efforts at discipline in regard to an exercise routine for the body. One more push up, every once in a while or an extra sit-up or two, proves to ourself that we have the potential to do more, if we set our minds to it.

This can also be understood in the realm of character development. For example, we may contribute to the benefit and welfare of others in some particular manner, such as giving a quarter to the nice lady on the corner, everyday, as we walk to the coffeeshop; yet, what about, stopping and saying “hi,” or simply, “G-d bless you.” These little extras add to the mitzvah. This same understanding of increasing the quality of good deed can be applied to other mitzvoth as well.

I am not talking about pushing oneself, as if one is not doing enough already; rather, to grow in a steady manner, as we see feasible for ourselves, and are inspired to do so. It is not necessarily about reaching the next level or rung on the ladder; rather, about meeting the moment with the effort that will prove our ability to pass a test with flying colors, like a ship returning from the battle.

Our battle is between our lesser inclination to remain static, and our higher inclination to improve ourselves, one embellishment at a time, beautifying the mitzvoth (good deeds) of our lives. For myself , I am learning how to focus more on the present moment rather than the incessant struggle to achieve for myself greater and greater spiritual status in my own eyes. So, it appears to be more about the journey, than the destination. These efforts will be granted a reward both in this life and Olam Haba (the World-to-Come).

Bundle of Life

weekly Torah reading: parasha Vayechi 5784

“Vayechi Yaakov (And Jacob lived).”

– Genesis 47:28, JPS 1917 Tanach

When Jacob arrived with his family, having traveled from the land of Canaan to Egypt, to where Joseph, his son greeted him, he and his family settled in the land of Goshen. Jacob spent the last seventeen years of his life there, comforted by his reunion with Joseph, and the bountiful plenty of the choicest land in all of Egypt. The land of Goshen encapsulated an environment, somewhat removed from Egypt proper, therefore, providing an isolated locale for Jacob’s family to preserve the values of the patriarchs, Abraham, Isaac and Jacob.

Moreover, goshen, meaning “drawing near” was a place where the twelve tribes of Jacob could “draw near” to H’Shem; so, with this in mind, Jacob “sojourned” in the land of Egypt” (Psalm 105), while setting his hopes on Olam Haba. For to sojourn means to reside temporarily in a place; while, on the other hand, Jacob knew that his true home was with H’Shem.

During years prior, he was able to transcend his circumstances by prevailing upon H’Shem’s covenantal promises to him, thereby triumphing over Laban and Esau. He endured much while working for his Uncle Laban; he also was greatly disconcerted in regard to his encounter with his brother, Esau. Yet, H’Shem was with him in the midst of his trials – this exemplifies H’Shem’s immanence. At other times, when H’Shem seems more distant from us, this denotes His transcendence, and should compel us to pray to Him, as did Jacob.

In the last seventeen years of his life, Jacob was drawing near to his more permanent home, when he would be “gathered to his people” (Genesis 49:29). The “bundle of life,” wherein the souls of the righteous are wrapped up in the light of G-d in Shomayim (Heaven) is implied by this phrase. To be gathered to his people means to be blessed with G-d’s presence in Eternity. Vayechi Yaakov (Jacob lives); for, his soul continues to live, basking in the light of G-d until the time of the Tehillas HaMeisim (Resurrection of the Dead), when souls are restored to their resurrected bodies, at the beginning of Olam Haba (the World to Come).

parasha Vayeishev 5784

weekly Torah reading: parasha Vayeishev 5784 – First Penitent

Judah was the first to leave the derech (path), and the first to return: as is written, “Judah went down from his brothers,” depicting his spiritual descent when he left the company of his brethren; consequently, he went into a business partnership with an Adulamite. Being within those circles of influence that pertain to the commonalities of one’s profession with others of similar interest, he thereby became enamored of the daughter of a prominent merchant.

Yet, this did not turn out well for Judah. His first son was evil and died. His second son refused to honor his Levirate marriage to his deceased brother’s wife. H’Shem did not approve; so, Judah’s second son also died. Out of superstition, Judah delayed giving his third son to Tamar, the woman in question, after both her husbands died. Yet, justice prevailed for the sake of Tamar’s reputation, who took matters into her own hand.

According to the Zohar, that she had a prophetic vision, concerning Moshiach (Messiah). She envisioned that he would descend from her offspring; for that higher reason, she disguised herself as a harlot and enticed Judah. Incidentally, Judah’s wife had already passed away; this should, at least, be noted in regard to his cohorting with a harlot, who he did not realize was his daughter-in-law, Tamar. Regardless, his conduct may still be seen as morally reprehensible by some. Yet, G-d can bring about light out of darkness. (And, indeed, He did, for David descended from Tamar through her and Judah’s son, Perez).

Judah repents when he admits in front of many that the staff, cord, and signet that Tamar presented was his own, previously given to Tamar, who he thought was a harlot, as a pledge of payment due, namely, a goat from his flock. Judah’s acknowledgment of sin, ostensibly concerns his not giving his third son to Tamar. “And Judah acknowledged them, and said: ‘She is more righteous than I; forasmuch as I gave her not to Shelah my son.’ And he knew her again no more” (Genesis 38:26, JPS 1917 Tanach).

Spiritual Heritage

“G-d speaks to us in different ways, and we don’t always recognize his voice.” – Job 33:14-18, Contemporary English Version

In my youth, I was searching for G-d, amongst different spiritual traditions, my ship was rudderless, until G-d Himsel became my navigator. Once I was brought on course, according to His will, if I were to stray off course, He is merciful enough to help me return, by way of His navigational skills.

I trust that G-d speaks to others in ways designed for them to understand His intentions. Sometimes this may occur through intuition. Other times, this happens by way of circumstances and divine coincidence. He called me closer toward Him, and He continually draws me near to Him, in ways that would be challenging to explain. Each individual’s spiritual journey is unique.

For each individual, G-d guides a person along through personal revelation, if we are receptive to His intervention. If we are open to His calling, we will see wonders worked in our lives – even small miracles. For, where human beings are limited, G-d is unlimited. He brought me from a place of utter confinement to freedom from the constraints of my past. Wherever you are in life, I can assure you, whether you realize it or not, He is there for you.

Our heritage is rich. And, G-d’s grace is effectual, when we respond to His calling. He calls us step by step to the truth. He reveals whatever we are able to receive at the time. Yet, if we close ourselves oof to him through sin and pride, we prevent His grace from taking effect in our lives. His grace is transformative, meant to change our hearts, and prepare us for greater revelation.

We are not used to living by grace, since we would rather do things on our own. Be assured that these words apply first and foremost to myself; otherwise, I would not be able to convey them to you. Moreover, they are words garnered from sources more knowledgeable than me. Scripture teaches, “the L-rd resists the proud, but gives grace to the humble” (Proverbs 3:34).

Sanctification Through Mitzvoth

shiur for Sukkot 5784 – Sanctification Through Mitzvoth

“And ye shall not profane My holy name; but I will be hallowed [sanctified] among the children of Israel: I am the L-RD who hallow [sanctify] you.” – Leviticus 22:32, JPS 1917 Tanach

The sanctification of G-d’s name, through the observance of mitzvoth will serve to sanctify the life of the pious as well. By performing good deeds, according to Torah, our lives become sanctified. We are cleansed, and the soul nourished, by following G-d’s ways in all areas of our lives. This is the derech (path) prescribed by Torah.

In a world, increasingly slipping into oblivion, with the diminishment of the traditional values of past centuries, the opposite of sanctification is occurring. G-d’s name is being desecrated, and the resultant effect on society is the degradation of values. This shift from what was once considered good, wholesome, and right, to the pseudo-morality pushed on society by an anti-normative agenda, is a tragedy in and of itself.

However, for any individual on the path toward righteousness to fall off the derech, into moral decay is a greater tragedy. This is known as chillul H’Shem – a desecration of G-d’s name. Rather, than be sanctified, if a once Torah abiding Jew falls prey to the errant ways of the world, it is as if his or her soul is lost, unless one does a complete teshuvah.

After returning to H’Shem with all of our heart, mind, and soul, during the Ten Days of Awe, we need to look to ourselves, in terms of maintaining our walk with G-d, ideally, to an even greater degree than we have done before. A joyous Sukkot will be a gift, given to us by H’Shem, for having made a sincere effort to turn our hearts toward Him.