Judaism – The Tree of Life

Soul Maintenance

a motzei Shabbos reflection

Seeking refinement and purification of self should be of the upmost importance, as part and parcel of the experience of being a Yid. I would emphasize that it is written in Pirkei Avos that studying Torah should lead to observance of the mitzvot; otherwise, there will be a disconnect between the intellect and the heart, knowledge and practice, intention and fulfillment.

I struggle to maintain a sense of yiddishkeit day by day, unless I am diligent about the details of my daily practice. Outside of a community that is manifest in proximity to the individual aspirant on the derech, the path is more challenging.

Meeting once a week on Shabbos for in-person services, while attending an online weekday meaning with another shul is not enough to provide the essential grounding that I seek in Judaism. Yet, this is my walk, until another door opens, and HaShem shows me the way.

“A man’s heart deviseth his way; but the L-RD directeth his steps”

– Proverbs 16:9, JPS 1917 Tanach

In parasha Eikev, the Children of Israel are admonished not to stray from the derech and get caught up in the idolatry of the nations that they are about to displace in Eretz Canaan. Maintaining a sense of purity today, especially when one does not live in a more insular yiddishe environment, is challenging.

For myself, after nearly twenty years since I became ba’al teshuvah, it’s as if I am still not settled into the most advantageous niche for my spiritual growth. Yet, I trust that HaShem will lead me along the way to the next endeavor if required for my personal improvement.

Kashrut Blues

In parasha Shemini, the laws regarding Kashrut are introduced in the sixth Aliyah. As I began to study the reading for Friday, the night before as usual, I noticed that seemed hesitant. As I reflected upon this, I began to recall my early experiences with kashrut. I grew up in a Jewish Conservative household; although, my parents did not begin to keep kosher until I was approaching bar-Mitzvah age.

What this meant for me in practical terms was no more Oreo cookies or ice-cream sandwiches. Yet, I secretly hid a package of Oreos in my room underneath my bed; and, I ensconced a box of ice-cream sandwiches at the bottom of the freezer. It is over forty years since those deceitful escapades on my part; why should I all of a sudden be having cravings as I begin to study the laws of Kashrut as outlined in the parasha?

On October 21^st of 2023, a little more than five months ago, I stopped drinking wine or any other kind of alcoholic beverage. I did so, even though I only ever drank wine for Shabbos and Yom Tov, and on a rare occasion a little schnapps on Shabbos, like every 2-3 months. Yet, now, is my yetzer hara turning me toward craving unkosher sweets? I’ve heard that it’s important to do layer upon layer of teshuvah, going more in-depth in order to make an earnest return to HaShem; however, I never expected this challenge. Perhaps, it’s part of the overall refinement of my soul.

Neither Oreos, nor unkosher ice-cream sandwiches have the potential to promote spiritual growth. On the contrary, treif is a detriment to the Jewish soul, lessening the spiritual receptivity of the soul to the divine. No doubt, Oreos and ice-cream sandwiches were the least of my sins as a youth; yet, their insidious properties, i.e., in the form of lard may have been quietly taking their toll upon my acuity toward Yiddishkeit. After abstaining all these years, I must continue to do so.

Taanis Esther 5784

“‘Think not with thyself that thou shalt escape in the king’s house, more than all the Jews. For if thou altogether holdest thy peace at this time, then will relief and deliverance arise to the Jews from another place, but thou and thy father’s house will perish; and who knoweth whether thou art not come to royal estate for such a time as this?’” – Esther 4:13-14, JPS 1917 Tanach

“There is no man who has not his hour, and no thing that has not its place.” – Pirkei Avos 4:3

Esther petitioned King Ahasuerus to spare her people. She, her maidens, and the Jewish people fasted for three days, before she approached the King. She was risking her life, in doing so, because, no one could approach the king without permission. Yet, she was emboldened to approach him, after fasting, with all of her people in support of her. This is the power of achdas – unity.

Queen Esther was given her moment: “who knoweth whether thou art not come to royal estate for such a time as this?” (Esther 4:14). Esther was made queen, before Haman hatched his plan to eliminate the Jewish people. She was being called to accept the reason, from a divine perspective, that she was made queen. HaShem arranges the remedy, before the sickness (Talmud).

We may also ask ourselves, to what responsibilities are we called for in our lives, based upon our position, skills, and abilities? Why has G-d placed us in the circumstances of our lives? For what purpose, according to His will? As we reflect on our past mistakes, or faults, and aveiros (sins) on Taanis Esther, let us also request that we will be strengthened to follow through on the tasks in life that are uniquely our own to fulfill as individuals. And, may we also see hidden remedies revealed as miracles in our own lives.

In like manner that Esther and the ewish people cried out to HaSHem, let us consider that we have HaShem to seek as a refuge, both then and now; we should not take His shield of protection for granted; “our refuge and fortress in Whom we trust” (Psalm 91:2). We should seek Him in all of our trials and tribulations, keeping in mind that He is the Source of our well-being.

Especially, at this time in history, wherein we are challenged in such a time as this, to face the realities of the day. What is our unique role as a people at this time? And, what can we do to confront the nisyanos (trials) that we face in the midst of division, strife and hatred. Moroeover, to pray for K’lal Yisrael (All of Israel), especially, to remember our brothers and sisters in Israel.

Purim Katan 5784

“Hope deferred maketh the heart sick; but desire fulfilled is a tree of life.”

– Proverbs 13:12, JPS 1917 Tanach

Expectations in life are often deferred until a later time than one may have hoped. This may be true for prayer, as well as whatever personal goals in life that one may have in mind. It is also true for the holiday of Purim, when there is a “leap year” in the Hebrew calendar. Because Passover is always to be celebrated in the Spring, an extra month is added to the Hebrew calendar seven times within a nineteen year period. Otherwise, Pesach (Passover) would end up being in the winter. Another explanation given is that because the Hebrew calendar is a lunar calendar, a month is added according to the specific calculations, so that it will correspond to the solar calendar. During a leap year, the extra month of Adar Sheini (Adar Two) is added, before the month of Nissan.

During a leap year, the question may be asked, “So when do we celebrate Purim – the first month of Adar or the second month of Adar?” The answer given is that we celebrate Purim during the second month of Adar, about a month before Pesach as usual. So, at the beginning of the first month of Adar, that is on Rosh Chodesh Adar 1, the expectation of Purim which is usually celebrated on the fourteenth of the month may be in our thoughts. Yet, during a leap year, the holiday is not celebrated until six weeks later.

Therefore, two weeks after Rosh Chodesh Adar 1, when Purim would normally be celebrated, instead we recognize the day as Purim Katan (Small Purim). On this day (14 Adar 1), it is considered praiseworthy, although not obligatory, to increase one’s sense of joy with a festive meal, and, perhaps, a little bit of wine. At least, this small amount of joy that we bring into our lives, may offset the unfulfilled expectation of the greater joy felt on the actual holiday of Purim. Additional customs include reading the megillah on one’s own to recall the Purim story and giving charity. Also, Purim Katan would be a good time to think about the miracles in our lives and begin preparing for Purim – thirty days ahead of time – by reading about the significance of Purim, along with its observances.

Incidentally, the day before the holiday of Purim is called Esther Taanim, the fast of Esther. Although we do not fast on the day before Purim Katan, traditionally, some exceptionally devout people will at least skip snacks between meals. Ultimately, we should reflect upon the essential truth that true and lasting joy is not dependent upon festive meals, nor the consumption of alcohol. True joy results from serving G-d, in whatever capacity we are able. The more devotion, the greater joy, in the sense of a feeling of contentedness that accompanies our overall fulfillment of purpose, for the sake of one’s soul.

“He that is of a merry heart hath a continual feast.”

– Proverbs 15: 15, JPS 1917 Tanach

Tu b’Shevat 5784

Tu b’Shevat: a mini Guide

“It is a good custom for the faithful to eat many fruits on this day and to celebrate them with words of praise.” – from Pri Etz Hadar ch. 1, sefaria.org

Baruch atah H’Shem Elokeinu melech haOlam borei pri haEtz

(Blessed are you, L-rd our G-d, who creates the fruit of the tree).

Baruch atah H’Shem Elokeinu melech haOlam shehechiyanu, v’kiemanu, v’higianu lazman hazeh

(Blessed are you, L-rd our G-d, who has granted us life, sustained us, and brought us to this season).

The concept of enacting a tikkun (rectification) through the conscious eating of a variety of fruits on this day is exemplified within the teachings found in the Pri Etz Hadar – Tree of the Goodly Fruit – that serves as a type of manual for Tu b’Shevat. To eat with intention (kavannah), means to acknowledge the spiritual significance of the day, as well as the symbolism from different types of fruits. Especially important are the seven species from Israel mentioned in Torah:

“A land of wheat and barley, and [grape] vines and fig-trees and pomegranates; a land of olive-trees and honey. – Deuteronomy 8:8, JPS 1917 Tanach

Also included as traditional favorites for Tu b’Shevat are the following:

carob chips, dried apples, dried pears, raisins, grapes, and wine, if having a Tu b’Shevat fruit seder.

Holy Ground, Ordinary Lives

The Consequences of Moral Choices

Our choices in life make a difference each and every day. Living on holy ground, recognizing the sacredness of the ordinary; realizing, that in every moment we can choose to side with our values, as informed by our belief, or run counter to our sense of morality. Yet, in making the wrong moral choices for ourselves, scripture shows that we may become distanced from G-d, until we do teshuvah (repentance). G-d encourages us to make the right decisions for ourselves and choose life.

What are your thoughts on the relationship between free will and the consequences for our decisions in life?

Beyond Confidence

I have become the greeter at the synagogue. This means that I stand by the door, waiting for people to arrive. I open the door, on the right side of a double doorway, so that if the person(s) entering choose, they have opportunity to kiss the mezuzah on their right side, before they enter.

The door has been locked ever since the tragic events of October Seventh, when 1300 Israelis were massacred by Hamas terrorists, as well as the Palestinian civilians who we now know joined with them on this sick-minded, inhumane attack of innocent Israeli civilians, men, women, children as well as babies and the elderly.

Many in the Jewish community where I live are alarmed by what has happened and what is currently happening around the world. Even the relatively quiet city where I live has its share of Pro-Palestinian protests that are essentially pro-Hamas and anti-Israeli. These are organized by a chapter of the Students for Justice for Palestine on Campus as well as local Leftist activists.

I have been asked several times what I would do, if there was an issue at the synagogue. That depends on the nature of the circumstances. However, if I see someone who looks suspicious, rather than open the door and greet him, I intend to step outside and let the door close behind me. I have no fear.

Several months ago, some non-Jewish friends expressed concern for my safety in general, where I live, since I often walk here, there, and everywhere. I told them that I have changed nothing in my (very religious) appearance or attitude, except that I feel even more confident about who I am as a Jewish person, and will not let anything deter me from expressing the nature of my identity.

On the contrary, if I let fear take hold to the slightest degree, then a slow compromise would begin to take effect, and I would slip back into the metaphorical shell of a turtle that I used to hide under, when I was younger. I cannot let fear take root in my consciousness at all.

Not everyone is like this; and, I respect that people need to meet the circumstances from where they are at with themselves and G-d. The point being, that the more we place our trust in G-d, the more of a security He will be to us. Therefore, I have no confidence in myself, beyond the trust that I place in G-d. I will make an effort to stand up for my belief, practice, and identity; however, I will never leave G-d out of the equation.

Catalyzing Change

In the film Bonhoeffer, the German anti-Nazi pastor, who founded the Confessing Church that opposed Nazism, is being compelled to join the German military resistance against the Nazis. He is hesitant at first, until he is shown secret documents and photographs detailing the atrocities committed against the Jewish people. This evidence catalyzes his conscience to accept becoming part of the resistance against Hitler. And, it is the continued documentation of the horrors of the Holocaust that serve as a testimony to the horrendous crimes of the Nazis.

Flash forward to the current cultural climate, wherein the atrocities of Hamas are being ignored, denied, and overlooked in favor of ideological deception. What will it take to compel others to see the ugly truth? As awful as the evidence is to view, if this is what it takes to incline others to reconsider their support for Hamas, and vilification of Israel, then it may be a necessary step, in order to promote moral clarity.

If the Leftist ideologues and pawns are able to still have their conscience twinged, then, perhaps there is hope for some of them. They are awash in a sea of inhumanity, perhaps, without realizing that their own inhumanity is seriously at risk. Change starts within a person, inasmuch that his or her beliefs can be challenged. This is a must, to make the effort to bring the truth to those who have been deceived, as well as challenge the deceivers (read: “ideologues”).

In regard to intervening, when attempting to compel someone in a cult to “wake up to the agenda” and lies of the group, it is necessary to present the evidence that will serve as “disconfirming information,” in that person’s belief system, in order to compel that person to see the light. That is what must also be done for those who are caught up in the cult of the so-called social justice movement commonly referred to as Wokism.

Pray for the Captives

Thus saith the L-RD: even the captives of the mighty shall be taken away, and the prey of the terrible shall be delivered; and I will contend with him that contendeth with thee, and I will save thy children.”

– Isaiah 9:25, JPS 1917 Tanach

Seek the Future

motzei Shabbos: parasha Va’etchanan 5783

וְאֶתְכֶם לָקַח יְהֹוָה וַיּוֹצִא אֶתְכֶם מִכּוּר
“You hath H’Shem taken and brought forth out of the iron furnace.”

– Deuteronomy 4:20, JPS 1917 Tanach

Rashi explains, “a כור is a vessel in which one refines gold” (sefaria.org). Moshe’s choice of words, attempts to impress upon the new generation, that the nisyanos (challenges) in Egypt, were meant to serve as a means to refine the people. Consider that when gold is placed in “a refiner’s fire,” the impurities are drawn out; what remains is pure. The soul is also refined, through the challenges of life, in order to be free from taint.

Joseph, serves as an example, who went ahead of the children of Israel into Egypt, endured many challenges, “until the time that His word came to pass; the word of the L-rd had tested him” (Psalms 105:19). His character was refined in the refiner’s fire, in preparation for his role as a leader in Egypt, only second to Pharoah. In this manner, he was tested, until his prophetic dreams were fulfilled by H’Shem, through the circumstances of his life.

Moshe continues, “H’Shem shall scatter you among the peoples, and ye shall be left few in number among the nations, whither H’Shem shall lead you away” (Deuteronomy 4:27). “From thence ye will seek the L-RD thy G-d; and thou shalt find Him, if thou search after Him with all thy heart and with all thy soul” (Deuteronomy 4:29). When does this return to H’Shem occur? The following verse answers this question:

בַּצַּר לְךָ וּמְצָאוּךָ כֹּל הַדְּבָרִים הָאֵלֶּה בְּאַֽחֲרִית הַיָּמִים וְשַׁבְתָּ עַד־יְהֹוָה אֱלֹהֶיךָ וְשָֽׁמַעְתָּ בְּקֹלֽוֹ׃

In thy distress, when all these things are come upon thee in the end of days, thou wilt return to H’Shem thy G-d, and hearken unto His voice; for the L-RD thy G-d is a merciful G-d; He will not fail thee.”

– Deuteronomy 4:30-31

“G-d ventured to go and take Him a nation from the midst of another nation, by trials, by signs, and by wonders” (Deuteronomy 4:34). So too, will he lead us out of exile. As the sages note, the time that will precede the Final Redemption, at the end of days, will mirror the plagues that preceded the first redemption, when B’nei Yisrael was led out of Egypt. As we approach the building of the third temple, during a time of great nisyanos (challenges) for all the world (Daniel 12:2), we shall endure, despite the ever-increasing challenges.