Category: Judaism

Remedied

parashas Ki Tisa 5782

“The L-RD plagued the people, because they made the calf.”

– Exodus 32:5, JPS 1917 Tanach

Moses was on Mount Sinai for forty days and forty nights; during this time, H’Shem spoke with Moses; according to some commentators, Moses received the instruction for the Mishkan at this time. It is mentioned in the Talmud, that H’Shem creates the cure before the ailment. Here, the blueprints for the Mishkan served as the remedy to what had not yet occurred – the idolatry of the golden calf. H’Shem prepared the cure before the sickness.

What is the malaise of idolatry? To place anything in our lives above our commitment to H’Shem. This raises up the created above the Creator, G-d forbid. According to the Talmud, everything is in the hands of Heaven, except for the fear of Heaven. Therefore, our conscious effort to make G-d most important in our lives is up to us; in effect, we are called upon to crown Him as King – sovereign over every aspect of our lives. And, let the idols fade into oblivion.

In these challenging days, we also look for the remedy to the various ailments of our lives, whether physical, emotional, or psychological; yet, even when there seems to be no hope on the horizon, we must maintain a sense of bechirah (trust) in H’Shem. He has already designated, the time, place, and remedy for each of us. May we continue on the derech (path) of righteousness.

Yet, the path is narrow, and there are many distractions along the way. It was only when Moshe sought out the forgiveness of H’Shem, on behalf of B’nei Yisrael, that he was able to receive the second set of tablets. We are also given second chances in our lives; however, if we do not even realize the need to change our ways, then, we may be given a wake-up call.

The Mishkan (portable tabernacle in the wilderness) permitted B’nei Yisrael to focus on worshipping H’Shem; we need to do the same, in a manner of speaking, and be ever mindful of H’Shem’s Presence. “I have set the L-RD always before me; surely He is at my right hand, I shall not be moved” (Psalms 16:8, JPS 1917 Tanach).

Righteous Clothes

parashas Tetzaveh 5782

Righteous thoughts, speech, and acts clothe the soul.

“And this is the thing that thou shalt do unto them to hallow them, to minister unto Me.”

– Exodus 29:1, JPS 1917 Tanach

During Moshe’s forty days on Mount Sinai, the pattern of the Mishkan (Tabernacle) was shown to him, complete with all the details necessary to construct a Mishkan on earth, where H’Shem’s Presence – the Shechinah – would dwell. Also, the commandments and details in regard to the Kohein Gadol and the kohanim were given.

Aaron was chosen as the first Kohein Gadol; however, Moshe served unofficially in that position, during the seven-day inauguration, when he brought the offerings. His role was given to him by H’Shem, who said to Moses: “This is the thing [word] that thou shalt do to them [the kohanim] to set them apart as kodesh [holy];” i.e., to sanctify them for service to H’Shem.

The verse continues with the offerings, necessary for the inauguration. Also, the commandment is given for the kohanim to cleanse themselves in a mikveh. Also mentioned are the garments that Moses will place upon the Kohein Gadol, before anointing him with oil. These garments, referred to previously, are described as “holy garments for Aaron thy brother, for splendour and glory” (Exodus 28:2, JPS).

“Let Thy priests [kohanim] be clothed with righteousness” (Psalm 132:9, JPS 1917 Tanach). Righteousness is likened to clothes, because righteous thought, speech, and acts clothe the soul; they have everlasting value, whereby our righteousness will be rewarded in Olam Haba.  

Tu b’Shevat 5782

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.

Reflections on a Bris

It’s the middle of the week, two days after Chanukah, one day after the memorial of my father’s transition, according to the Gregorian calendar. I attended a bris this afternoon at the local shul. While standing silently in the last row of a small sanctuary, during the proceedings, with the sunlight streaming through the windows, and the pensive quality of my thoughts, it seemed as if angels were gathered at this auspicious moment. Otherwise, since I had awoken at 1:00 a.m. this morning, and only dozed off for a brief rest at my desk, later in the morning, perhaps, because of lack of sleep, my imagination took flight and fancy, within the realm of the spiritual.

When the infant was named, seemingly so, after a prominent rebbe, I thought of the continuity of tradition across the generations. How my own great great grandfather, who my father is named after, studied under a Chassidic rabbi in Poland, Rabbi Perlow, who passed away in 1943. And, so, not only was the Chassidic heritage broken when my great grandfather immigrated to the U.S.; rather, also, that specific line of chassidism was interrupted; although, Rabbi Schneebalg continued the line of Bolechover Chassidism into the current century. Regardless, the personal connection for me is one only recently resurrected, so to speak, in the dark recesses of my mind, where memories persist, despite the conflagration of the Shoah.

When the infant was ceremoniously brought into the sanctuary, he was placed on a white pillow, wrapped in a bundle, and carried by the presiding rabbi. This occurred after everyone present was asked to stand, and remain standing for the entire proceedings. How apropos, I thought, for the infant to be honored as if being brought as an offering unto H’Shem; for, surely, the intent is for the newly born member of the Jewish people to “offer himself” as a soul committed to the observance of G-d’s commandments in every aspect of his life; and, he will be brought up with that intent. Within the framework of the religious family that he was born into, the customs of our ancestors are preserved, in addition to G-d’s commandments.

Yahrzeit: Yaakov ben Dovid

erev 29 Kislev 5782 (December 3, 2021)

in memorial: 29 Kislev 5779

on the occasion of my father’s third yahrzeit:

“This world is like a lobby for Olam Haba, the World-to-Come;

prepare yourself in the lobby, so that you may enter the Banquet Hall.”

– Pirkei Avos 4:21

The Jewish Sages envision the reward for a righteous life as a Great Banquet, where at the end of history we will partake of a great feast, where Abraham, Isaac, and Jacob will be present. In other words, this life is a test, how we live this life, determines the quality of our place in Olam Haba, the World-to-Come.

My father lived his life with a profound sense of emunah in H’Shem (belief in G-d). This can be demonstrated by a few examples: Years ago, my father would walk six miles to synagogue on Yom Kippur, and he would stay there for the entire day. Many years prior, when he was in the Korean War, on a particular night of fierce fighting in the trenches, he prayed to G-d, that if lived, he would stop smoking on the Sabbath. He lived, and he kept his commitment; he eventually stopped smoking altogether.

My father passed away towards the end of the month of Kislev, when the light reflected from the moon is barely visible. Yet, that day was also the fifth day of Chanukah. If you envision a menorah with the shamosh, the servant candle in the middle, there are four places for candles to the left of the shamash, and four to the right. On the eve of the fifth day of Chanukah, we light five candles. Therefore, that is the first day of Chanukah, in a sense, when there is more light than darkness.

In parashas Vayechi, the narrative begins “vayechi Yaakov” – “and Jacob lived.” Although the passage speaks of his death, the word “vayechi,” meaning “life,” implies “something that exists permanently” – that is the soul that continues to live. As the Sages say, “Jacob lives.” I believe that my father lives, and that after the Tehillas HaMeisim, the Resurrection of the Dead, he will partake of the Great Banquet, that marks the beginning of Olam Haba, the World-to-Come. May we all merit, to also partake of the Great Banquet.

deveykus

When merged

within the singsong chant

of a chassidic melody,

the congregant’s souls become one

for a brief moment, encapsulated

by the deveykus (connection)

to G-d that is fostered

by the unity.

~~~~~ ~~~~~

The sway

of the congregants

while davening (praying),

like flickering flames on candles,

reaching toward heaven,

assist the soul’s yearning

for deveykus (connection).

Tradition & Remembrance

Halloween, traditionally known as All Hallow’s Eve was originally a solemn vigil that preceded All Hallow’s Day (All Saints Day) on November 1st. Although, apparently, there were pagan origins to the day itself, before the Church’s innovation, for Western civilization in Europe, the day connoted respect for the dead, within a traditional Christian framework. Therefore, having superseded the pagan origins, the intent was to prepare for the remembrance of the saints the next day, as well as all of the departed souls, remembered on All Soul’s Day (November 2nd). It was believed that prayers could be offered on behalf of the dead who were in purgatory, that they might eventually be freed in order to make their ascent to Heaven.

In the Jewish tradition, we have nothing of the sort on this day that is reckoned according to the Gregorian calendar. Rather, we have Yizkor, and other traditions to commemorate our loved ones who have passed away. Yet, there are some striking similarities, if I dare to mention some of them. When we say the kaddish prayer, in particular, this is a prayer that specifically praises G-d, and does not mention death at all. Because the dead can no longer perform mitzvoth (good deeds), we say prayers on their behalf, so to speak, to bring them closer to G-d; thus, I believe that even if they are in Gehenna, their souls may benefit for the good. When lighting a yahrzeit (memorial) candle, on the anniversary of the death of a loved one, a traditional prayer requests an aliyah (ascent) for the soul of the one who has passed away. Respect for the dead is of the utmost importance in Judaism.

The Bundle of Life

parashas Chayei Sarah 5782

“And the life of Sarah was a hundred and seven and twenty years; these were the years of the life of Sarah.” – Genesis 23:1, JPS 1917 Tanach

It’s interesting to note, that Judaism is often regarded as a worldly religion, focusing on our earthly lives, while not placing much emphasis on the next life, otherwise known as Olam Haba – the World-to-Come. However, when we delve into Torah, looking below the surface of the plain meaning, we begin to see a different picture. Additionally, the teachings of Chazal (the Sages), can inform us as well, concerning a perspective that brings us into a fuller knowledge of Torah.

Torah itself may be compared to the ocean, perhaps, because its depths are unfathomable. Moreover, it is recorded in Torah, that the number of creatures in the ocean is uncountable; perhaps, this also applies to Torah itself, in regard to the many facets of Torah. It is said that there are seventy faces of Torah, connotating the teaching that Torah presents its mysteries in many ways.

The parashas begins with the death of Sarah, a seemingly disconnected beginning to a narrative entitled Chayei Sarah – the Life of Sarah. Yet, the first word of the parashas, vayechi, meaning “life,” according to R. Bachya implies “something that exists permanently,” thereby, it could be inferred that this hints towards the understanding that her soul would “take up permanent residence in the celestial regions” (R. Bachya, commentary on Genesis 23:1, sefaria.org).

In this respect, Chayei Sarah, the Life of Sarah may be understood as an implicit message or remez (hint), concerning Sarah’s continued existence in Olam Haba. Thus the title of the parashas points to the promise of an Afterlife for the righteous in the World-to-Come. We see this promise reiterated, in regard to Abraham, towards the end of the parashas: “And Abraham expired, and died in a good old age, an old man, and full of years; and was gathered to his people” (Genesis 25:8).  

This phrase, “gathered to his people” (vayei’asef el amaiv) is likened by Sforno to the bundle of life: “the bundle of souls who are part of the life after death, all of whom the righteous of the various generations who were like him in lifestyle” (Sforno, sefaria.org). Sforno continues, “there are all kinds of different spiritual levels among the righteous souls, not all attained the same level of righteousness while on earth although all of them share the experience of enjoying eternal life” (Sforno, commentary on Genesis 25:8, sefaria.org).

“Thy people shall all be righteous, they shall inherit the land forever.”

– Isaiah 60:21, JPS 1917 Tanach

The Essence of a Test

“G-d did prove [test] Abraham, and said unto him: ‘Abraham’; and he said: ‘Here am I’ [Hineni]. And he said, ‘Take now thy son, thine only son, whom thou lovest, even Isaac, and get thee [lech lecha] into the land of Moriah; and offer him there for a burnt-offering upon one of the mountains which I will tell thee of.’”

– Genesis 22:1-2, JPS 1917 Tanach

As for Abraham’s response, when he was called by H’Shem, “Hineni,” commentary reads, “Such is the answer of the pious: it is an expression of meekness and readiness (Midrash Tanchuma, Vayera 22; sefaria.org). With one word, Abraham demonstrated his commitment to G-d as his servant; so, that in a state of preparedness to obey whatever commanded of him, when told to bring his son, Isaac up as an offering, he did not flinch.

The question may be asked, that if G-d is omniscient (all-knowing), why did he need to test Abraham’s faithfulness towards Him? Nachmanides’ comment, seems to answer this question, that Abraham showed he was willing to “bring forth the matter from the potential into actuality so that he may be rewarded for a good deed, not for a good thought alone” (Nachmanides on Genesis 22:1, sefaria.org).

This is the nature of our lives, that G-d would test the quality of our every breath, were it possible, to see if we are willing to serve Him with our all – that is every ounce and fiber of our being. Yet, the tests that are designed for us, the challenges that are tailor made for each individual, are done so in order to create an opportunity for our strengths to be expressed in actuality, thereby demonstrating the veracity of our positive character traits. Additionally, “G-d trieth the righteous” (Psalms 11:5), in order to increase a sense of righteousness within an individual, so that moral rectitude will permeate his being (Bereishis Rabbah 34).

Fair is Fair

“G-d heard the cry of the boy, and an angel of G-d called to Hagar from heaven and said to her, ‘What troubles you, Hagar? Fear not, for G-d has heard the cry of the boy from where he is.”

– Genesis 21:17, JPS 1985 Tanach

The midrash comments on the phrase, “from where he is,” by paraphrasing it as such: “in that condition in which he now is” (Genesis Rabbah 53:14, sefaria.org). As further explained, “He shall be judged according to his present deeds, and not according to those actions which he may do in the future” (Ramban; sefaria.org). Nachmanides further notes that the plain meaning is that G-d would provide water for the boy, in the very place that he was without further ado. And, so G-d opened the eyes of Hagar, whereafter “she saw a well of water. She went and filled the skin with water, and let the boy drink” (Genesis 21:19).

Thus, if a generalization can be made, two inferences may be drawn out, one each from these two different interpretations. In the plain sense of the verse, G-d will meet us where we are at, when we call out to Him. In our very present needs, we seek relief from G-d when all else seems to fail. Our nisyanos (challenges) in life are sometimes of this kind. And, H’Shem willing, our help will appear in a manner that may even be unexpected, inasmuch that we had not considered such and such prior to our eyes being opened to the potential source of benefit for our relief.

In the more theological sense of the verse, we are seen by G-d for who we are at the time of need, regardless of who we will become in the future. For, “the L-RD is good to all; and His tender mercies are over all His works” (Psalm 149:9, JPS 1917 Tanach). Consider how Lot was blessed through the merit of Abraham, despite Lot’s immoral behavior that expressed itself, later, after he was spared from the fire and brimstone that fell upon Sodom and Gomorrah. It is important to note, that our condition in the future will be judged: if the righteous fall into a life of sin, “none of his righteous deeds shall be remembered.” And, if the wicked turn away from a sinful lifestyle, “none of his sins that he committed shall be remembered against him” (Ezekiel 33:12-16, JPS).