d’var Torah – Page 2 – The Tree of Life

The Pardon

Elul Preparation: Day 27 – The Pardon

In regard to the Thirteen Attributes of Mercy, we should keep in mind, that when a sin is committed we may appeal to G-d’s mercy. When we receive G-d’s forgiveness, we are pardoned for our transgression. This is also encapsulated in the thirteen attributes, “forgiving iniquity and transgression and sin” (Exodus 34:7).

The question may be asked whether or not thorough G-d’s mercy, His forgiveness also includes atonement. The main requirement for atonement is repentance, or in Hebrew, teshuvah, a return to G-d. This is the start of reconciliation between G-d and man.

Yet, this is a two-way interaction, that through G-d’s mercy, we are forgiven. However, teshuvah requires a change of heart, and commitment to not only abstain from sin; rather also, to do good. Therefore, we must compel ourselves to undertake an effort to be proactive in endeavors that will benefit the soul. Several undertakings are recommended:

It is written elsewhere that the study of Torah and acts of loving-kindness (gemilut chasadim) atone for sin (Talmud, tractate Berachos). This may be understood as two ingredients in the overall “recipe” for teshuvah. So, that rather than the effects of sin lingering, or being prone to fall back into sin, these two endeavors should guard us against future sin.

Add to this the recital of the thirteen attributes, in an earnest appeal to H’Shem. In acknowledgment that we cannot stand on our own, we must keep these in mind. When we recite these during the High Holiday services, a sense of humility should be fostered in our hearts as we acknowledge our spiritual weakness, and His merciful response to us.

Elul Preparation: Day 5

“Then shall the virgin rejoice in the dance, and the young men and the old together; for I will turn their mourning into joy, and will comfort them, and make them rejoice from their sorrow.” – Jeremiah 31:13, JPS 1917 Tanach

When the Holy One forgives the sins of Israel, there will be cause to rejoice. The Bnei Yissacher explains that the “young” refers to the baalei teshuvah (penitents) who become like new after a complete teshuvah, returning to G-d in all their ways. The “old” refers to those who were righteous from their early years, and were able to maintain their righteousness with G-d’s grace. Both will be on the same level, so that the penitents will have the same status as those who had always been on the derech (path).

He notes that elsewhere it is mentioned how the righteous will praise their youthful years, in regard having had the opportunity to learn Yiddishkeit from an early age, preventing them from following a wayward path. Conversely, the baalei teshuvah will praise their latter years, because those years compelled then to atone for their youthful waywardness. As mentioned above, “the young and the old together” will rejoice, both those who praise their youth, and those who praise their latter years.

Referring back to the verse mentioned above, I would posit, that “the maiden” can be understood as a reference to K’lal Yisrael. The young and the old, may refer to all balei teshuvah, and those who followed the path of righteousness from the beginning of their years. So, that there is no distinction, between those who returned to G-d in their later years, and those who have always been on the derech. We will rejoice together at the Geulah when all of our sorrow will turn into joy (Psalm 126). Until then, we struggle in Olam HaZeh (This World), guarding ourselves against negative influences, and seeking reconciliation with G-d, especially during Elul.

*based on Bnei Yissacher: Elul 5

Protected: Pesach & the Messiah

Jacob’s Ladder

Prayer in respect to the connection between heaven and earth

parasha Vayeitzei (Genesis 28:10 – 32:3) 5783

Jacob journeys on foot to Haran, in order to take a wife from his own kindred. Along the way, he encounters the place (hamakom). He “spent the night there, for the sun had set” (Genesis 28:11). “And he dreamed, and behold, there was a ladder set up on the earth, and the top of it reached to heaven. And behold, the angels of G-d were ascending and descending on it” (Genesis 28:12). This ascent and descent of the angels upon the ladder in Jacob’s dream may be understood as being symbolic of prayer (Sforno).

Consider that this place (hamakom) is described as “the House of G-d,” and ”the gate of heaven” (Genesis 28:17, TLV). So, a parallel may be drawn between this place (hamakom) on earth, and “the place (hamakom),” used to describe where the H’Shem resides in Shomayim (Heaven): “Blessed be the glory of the L-RD from His place (makom)” (Ezekiel 3:12, JPS 1917 Tanach).

The Talmud notes that even though G-d resides in Shomayim (Heaven), He can still hear the whispered prayers of a penitent, standing near a column, during a prayer service at a synagogue. Perhaps, the column suggests a connection between heaven earth.

Nevertheless, for many people, G-d seems to be distant, far away from the mundane business and chatter of the world. This dilemma may be approached through finding the opportunity to speak to G-d, from the depths of the heart, preferably, during a quiet time set aside for this purpose. Although, even in the sanctuaries of prayer today, the service allows for an individual connection to G-d, when we resolve ourselves to tune out any distractions within or without.

Awe, Reverence, and Respect

“Everything is in the hands of G-d, except for the fear of G-d.”

– Berachos 33b

“And now, Israel, what doth the L-RD thy G-d require of thee, but to fear the L-RD thy G-d, to walk in all His ways, and to love Him, and to serve the L-RD thy G-d with all thy heart and with all thy soul; to keep for thy good the commandments of the L-RD, and His statutes, which I command thee this day?” – Deuteronomy 10:12, JPS 1917 Tanach

Yiras H’Shem (fear of G-d) is a major component of one’s relationship to G-d; fear, in the sense of awe, reverence, and respect. The Torah records, “What doth the L-RD thy G-d require of thee, but to fear the L-RD thy G-d?”

The quality of yiras H’Shem is what will determine the level of kedushah (holiness) in a person’s life. For our response to constant acknowledgment of G-d, will compel us to watch our own thoughts, speech, and behavior at all times, thereby elevating our level of kedushah.

Our response to H’Shem’s directive, through His commandments, requires giving Him the due respect that He deserves as our King. As a consequence of our reverence towards Him, we bring kedushah (holiness) into our lives through our obedience. We become sanctified through His commandments; every aspect of our lives may become sanctified (made holy).

“Happy is everyone that feareth the L-RD, that walketh in His ways.” – Psalm 128:1, JPS 1917 Tanach

Psalm 71

“With Thy mighty acts, O L-rd G-D; I will make mention of Thy righteousness, even of Thine only.” – Psalm 71:16, JPS

When we are humbled by our own sense of unrighteousness, there is nothing left to do than to proclaim the righteousness of H’Shem. As the psalmist speaks, “I will mention Your righteousness, Yours alone” (Psalms 71:16). King David, who was taught by H’Shem since his youth (v.17), grew up with an understanding of his own smallness, as compared to G-d’s greatness. This is what compelled David to attribute all of his success to G-d, and what ultimately made him great, as the chosen receptacle for G-d’s sovereignty to be enacted.

Sinai Experience

“Moses said to the people, “Fear not, for G-d has come in order to exalt you, and in order that His awe shall be upon your faces, so that you shall not sin.” – Exodus 20:16

“The fear of the L-RD is pure, abiding forever.” – Psalms 19:10

An impressive away of supernal fireworks, in the form of fire, smoke, and lightning appeared on the top of Mt. Sinai; yet, not for entertainment; rather, to instill awe in the hearts of the children of Israel, for the sake of their upright walk with the L-RD. Thus, Moshe conveyed to the people that they should not be in fear, in a negative sense of the word; instead, a godly fear that would compel them not to go astray, as long as they would continue to keep the phenomenal experience at Sinai, after leaving the encampment.

This was the intent, in terms of understanding how to direct one’s fear, towards refraining from sin. For, our G-d is a consuming fire; let us not make haste in turning towards the ways of the world; the betterment of the soul, to bring about an eternal fruition, may only be furthered by focusing on G-d, to the exclusion of whatever might lead us astray. The revelation at Sinai, expressly described in the narrative, carries weight over the centuries, impressing itself upon our conscious minds as well. Let this serve as a reminder, to refrain from all ungodly activities.

Although our conscience may lead us closer towards right conduct day by day, if we make an effort to listen to the still small voice; when necessary, we may be reminded not to get thrown off track from our godly pursuits, by a healthy fear of G-d, in the sense of awe, reverence, and respect towards Him. Staying in alignment with G-d’s intentions for us, as individuals, as well as part of a community, will cause us to be more attuned to His guidance. For, “the path of the just is as the shining light, that shineth more and more unto the perfect day” (Prov. 4:18).

Shabbos reflection: Drawing Near

As the 17th of Tammuz draws near, the connection seems so relevant to make. In a way, because of the Rafael Fire, burning fifteen miles away, imagining what occurred almost two thousand years ago in Jerusalem on the 17th of Tammuz seems more tangible. That is the day in 70 C.E. when the Romans breached the walls of Jerusalem. Fires raged throughout the city; and the Temple was destroyed three weeks later on the 15th of Av.

Drawing near to G-d seems like the most beneficial endeavor, at this time; and, perhaps, how my concerns about the fire may be channeled into the commemoration of the 17th of Tammuz on the first day of the week. Surely this would have been the only recourse of the pious two thousand years ago; drawing near to G-d at the time of an event that preceded one of the worst tragedies in Jewish history. Hopefully, any tragedies as a result of the Rafael Fire will be averted. H’Shem willing.