Category: Torah

Prime Cause

“What I have wrought [aliyot] upon Egypt, and my signs which I have done among them; that you may know that I am the L-RD.” – Exodus 10:2

“The reason that G’d’s activities are referred to by a word which hints at עילה [connoting pretext] is that He is the prime Cause of everything which transpires. All His actions have been inspired by His original planning when He created the universe and man.” – R’ Bachya, sefaria.org

It is mentioned in Pirkei Avos (Ethics of our Fathers) that the staff of Moses was created, that is to say, that it was amongst ten things first and foremost in His mind, on the eve of the first Shabbat (Pirkei Avos 5:6). Thus, we learn of H’Shems initial intentions and foresight, when creating the world. Inasmuch that he foresaw the captivity and enslavement of B’nei Yisrael, He had already provided the remedy for the ailment (the cure for the sickness).

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parasha Mikeitz – 3rd aliyah

daily Torah reading: parasha Mikeitz 5783 -3rd aliyah

Shalom Aleichem: The weekly reading of the Torah is divided into seven portions; each of these is called an “aliyah.” Tradition teaches that when we study the aliyah on its designated day, a light from H’Shem is bestowed upon us. Light represents wisdom. May we learn in the light of H’Shem’s wisdom, as is written, “Enlighten my eyes to the wondrous ways of your Torah” (Psalms 119:18).

Character and Integrity

parasha Balak 5782

“G-d is not man to be capricious, or mortal to change His mind. Would He speak and not act, promise and not fulfill?” – Numbers 23:21, JPS 1985 Tanach

As paraphrased by the Targum, “The Word of the living G-d is not as the words of men for the L-rd, the Ruler of all worlds, is the unchangeable, (but) man speaketh and denieth. Neither are His works like the works of the children of flesh, who consult, and then repent them of what they had decreed” (Targum Jonathan on Numbers 23:19, sefaria.org). In other words, that they change their mind, instead of remaining committed to their original intended course of action.

R’ Bachya states, in no uncertain terms that “the essential difference between G’d and man is that G’d keeps His promises whereas man often deceives, [and] disappoints the people who have been promised by him” (sefaria.org). Moreover, “Whereas man may change his mind concerning matters he had planned, which did not involve undertakings to his fellow man, he nonetheless is apt to have remorse, to change his mind before executing his plan” (sefaria.org).

Additionally, “when man deceives or reneges, this is considered a serious flaw in his character” (sefaria.org). Therefore, it may is important to keep in mind, based upon this commentary the benefits, of focusing upon character development, integrity, and keeping one’s word. These are all positive qualities to work on obtaining in life. Moreover, that our own words, should not contradict each other, as if we had two selves, in conflict with each other. And, that are actions should also not be opposed to our values, beliefs, and goals.

A Test of Integrity

“And Melchizedek king of Salem brought forth bread and wine and he was the kohein (priest) of El (G-d) the Most High.” – Genesis 14:18

“Five possessions did the Holy Blessed One, set aside as his own in this world, and these are they: The Torah, one possession; Heaven and earth, another possession; Abraham, another possession; Israel, another possession; The Temple, another possession.” – Avos 6:9, sefaria.org

“G-d acquired these five possessions to serve as the instruments by means of which He can bestow His kindness and generosity on man, to let him rise to the lofty position of comprehending His greatness.” – Akeidat Yitzchak, sefaria.org

A tenth of all that Abraham retrieved from the five kings was given to Melchizedek; the remainder was considered properly tithed from the perspective of a later Torah injunction; yet, Abraham kept none of this, for his reward has to do with heaven and earth. Therefore, what has any man to offer Abraham? The King of Sodom’s riches would have been devoid of any spiritual blessing, since they would not have been bestowed upon Abraham by G-d; but, rather by man.

While it is true that blessings can be given to someone through men, according to G-d’s design, this would not have been the case, in regard to the loot that was recovered by Abraham, when rescued his nephew Lot, who was captured by the five kings. Why? Because Abraham was righteous, and “disdained profit gained through oppression” (Akeidas Yitzchak; sefaria.org). That is to say, that he forsook the wealth that was rightly his according to custom in order to maintain his integrity.

Every now and then, we may find ourselves in a similar position, not necessarily having to do with possessions; rather, as pertaining to a challenge designed to test the integrity of our convictions. Our belief and practice, as well as the strength of our convictions must be tested, so that we are able to permit these to take root in actuality. The tests designed for Abraham, throughout the narrative of his life, as recorded in Torah, may also be understood this way.

“The L-RD trieth the righteous.” – Psalms 11:5, JPS 1917 Tanach

Pivotal Points

parashas Lech Lecha 5782

“Ten generations from Noah to Abraham, in order to make known what long-suffering is His; for all those generations kept on provoking Him, until Abraham, came and received the reward of all of them.” – Pirkei Avos 5:2, sefaria.org

“Based upon the merit of Abraham, G-d did not destroy again the whole world. Abraham taught them that repentance was possible, and therefore G-d did not destroy the world.”

– English explanation of the Mishnah; sefaria.org

Inasmuch that Noah and his family was spared when “Noah found favor in the eyes of H’Shem,” so, too, according to the mishnah, the world was spared through the merit of Abraham. In light of this comparison, two points become evident. First, the necessity of G-d’s of Attribute of Mercy, as a means of relating to mankind, despite His strict attribute of justice. Second, that in each case, a righteous person was chosen to offer repentance to others, and ultimately to become the means through which a type of redemption would occur for all of mankind.

In the case of Noah, it is evident that G-d favored him for a specific reason. Immediately following “Noah found grace in the eyes of the L-RD,” the Torah  states that Noah was “a man righteous and wholehearted; Noah walked with G-d” (Genesis 6:8-9). As for Abraham, there is no such immediate recognition of his character, when he is called out from the land of Ur, to the land that he would be shown. He is told by H’Shem, that he would become a great nation, that his name would be great, and that the nations would be blessed through him. Before Abraham, Sarah, and his nephew Lot set out for Canaan, there were “persons that they had acquired in Haran.”

These souls are said to be converts to Abraham’s newfound monotheistic faith. It is this faith as demonstrated by his obedience to the L-RD’s calling, that Abraham is considered righteous: For, “he believed in the L-RD; and He counted it to him for righteousness” (Genesis 15:6, JPS). “O ye seed of Abraham His servant, ye children of Jacob, His chosen ones. He is the L-RD our G-d; His judgments are in all the earth” (Psalm 105:6-7, JPS 1917 Tanach).

Bikurim (First Fruits)

parashas Ki Savo 5781

drash for parashas Ki Savo 5781

Ki Tavo begins with the commandment of bikurim (first fruits). This commandment was to be performed after B’nei Yisrael entered Eretz Canaan, after taking possession of their inheritance, and living in the Land of Israel. This means that it was only incumbent upon them to observe the mitzvah of bikurim, after they were well established in the land. It was to serve as a reminder of their heritage. The declaration that is made at the time, encapsulates our history, beginning with Jacob, who went to Egypt with his entire family, during the famine, when Joseph provided for them. And, how we became slaves in Egypt; yet, H’Shem redeemed us, and we became His people, bound by covenant to the Torah.

This declaration, made after bringing a basket of the first fruits of one’s harvest to the Kohein, concerns our history, how we began as a small people, and became populous. And, after our redemption from slavery, were brought into “a land that flows with milk and honey” (Deuteronomy 26:9). Therefore, bikurim is an expression of gratitude to H’Shem, as well as a tribute to His powerful redemptive act of bringing us out of Egypt, and a reminder of our past bondage. Our humble origins as a people, had to do with the sobering recollection that we were once enslaved in a foreign land. And, the import of this declaration brings to light all of the provisions bestowed upon us since that time.

The bikurim (first fruits) were brought to Yerushalayim, between Shavuot and Sukkot, the harvest season. The seven species from which they were selected were wheat, barley, figs, pomegranates, olives, grapes, and dates. Today, these grains and fruits serve to remind us of our connection to the Land of Israel. We may enjoy these foods, especially at certain times, according to tradition, in the same spirit that B’nei Yisrael was called upon to rejoice in Yerushalayim, when they brought the bikurim.

motzei Shabbos: Chayei Olam

“Ye are the children of the L-RD your G-d: ye shall not cut yourselves, nor make any baldness between your eyes for the dead.” – Deuteronomy 14:1, JPS 1917 Tanach

B’nei Yisrael is cautioned against desecrating their bodies through mutilation, as a sign of mourning; although a practice of the heathen nations, cutting oneself out of grief, an expression of pain for the loss of a loved one, is forbidden. Moreover, the prohibition against marring the flesh in regard to mourning, implies that there is no need for the Children of G-d to despair, in regard to the passing away of a life, because H’Shem extends His promise of eternal life (Sforno). “I have set before thee life and death, the blessing and the curse; therefore choose life [eternal life]” (Deuteronomy 30:19, JPS; Sforno).

Why else is B’nei Yisrael forbidden from certain customs that would mar the body? (The sign of circumcision is an exception because it is not considered a marring of the body; rather, it is the removal of that which is superfluous). “G-d said: ‘Let us make man in our image, after our likeness'” (Genesis 1:26, JPS). Man is created in G-d’s image (tzelem); that image should not be desecrated in a physical manner; neither should that image be tainted in the sphere of morality.

“Then the L-RD G-d formed man of the dust of the ground and breathed into his nostrils the breath of life; and man became a living soul” (Genesis 2:7, JPS). Our lives are not finite – there is an eternal nature of the soul. The Hebrew word for man, “adam,” is almost identical to the word for earth, “adamah.” The body of man, composed of the same elements of the earth, returns to the earth. Yet, the soul of man returns to G-d.

 “The dust returneth to the earth as it was, and the spirit returneth unto G-d who gave it” (Ecclesiastes 12:7, JPS). At  the time of the Tehillas HaMeisim (the Resurrection of the Dead), the soul is restored to the body. “And many of them that sleep in the earth shall awake, some to everlasting life, and some to reproaches and everlasting abhorrence” (Daniel 12:2, JPS).

Va’etchanan 5781

parashas Va’etchanan 5781

“Ye that did cleave unto the L-RD your G-d are alive every one of you this day.”

 – Deuteronomy 4:4, JPS 1917 Tanach

During Moshe’s speech that lasted thirty-seven days, he prepared B’nei Yisrael to enter the Promised Land.  He cautioned them, admonished them, and reminded them in a tactful way of previous sins.  Rather than naming the sins, he would mention the place where the transgressions occurred.

One such instance that appears a little more direct is when he mentions the matter of Baal-peor, whereof H’Shem punished “all the men that followed the Baal of Peor [the deity of the Midianites]” (Deuteronomy 4:3).  He further mentions that those who cleaved to H’Shem, rather than follow the deity, “are alive every one of you this day” (Deuteronomy 4:4, JPS 1917 Tanach).

This juxtaposition makes it clear that those who did not transgress through idolatry and licentiousness were preserved by H’Shem because they “cleaved” to Him.  The Hebrew word used for “cleave,” in this instance, is “deveykut.”  The word connotes a clinging to H’Shem in the sense of one who is dependent on Him for his sense of well-being.

Deveykut is necessary for hitbodedut (Jewish meditation).  Within the practice of hitbodedut, one pours out his heart to H’Shem, hoping for an answer to all of his prayers.  Yet, in complete deveykut, one lives his life in constant acknowledgement of the L-RD.  Furthermore, he is able to speak to H’Shem from within in his heart in the quiet moments of the day. May we avoid the secular deities of modern society, so that we can cleave to the L-RD in our own lives.

Steady Course

“There are eleven days’ journey from Horeb by the way of mount Seir to Kadesh-Barnea.” – Deuteronomy 1:2

The book of Devarim (Deuteronomy) was previously known as Mishneh Torah, Repetition of the Torah, because the book is mostly an account of the journeys of B’nei Yisrael and reiteration of certain laws. The reason being that Moshe sought to rebuke, instruct, and inspire the new generation that would be entering Eretz Yisrael.

The account mentions that there is an eleven day journey from Horeb, the general area where Mount Sinai is located, to Kadesh-Barnea, passing around Mount Seir to get there. Kadesh-Barnea is where B’nei Yisrael gathered, before being commanded to enter the Promised Land (Numbers 32:8). “Behold, the L-RD your G-d has set the land before you; go up and possess it, as the L-RD G-d of your fathers has said to you; fear not, nor be discouraged” (Deuteronomy 1:21).

However, the next verse after the eleven day journey from Mount Sinai to the edge of Eretz Canaan, states, “And it came to pass in the fortieth year…that Moses spoke to the people of Israel” (Deuteronomy 3:3); and, thus begins Moshe’s thirty-six day discourse. By contrasting the eleven day journey to Kadesh-Barnea, with the fact that now it is the fortieth year after leaving Egypt, attention is drawn to the point that had it not been for the debacle of the spies, B’nei Yisrael would have entered the Land from Kadesh-Barnea, only eleven days after leaving Sinai.

Yet, thirty-nine years  transpired since that time; and, this is the new generation that is being prepared to enter the Promised Land after the many years of wandering in the desert. This teaches us that not all who wander are lost. For H’Shem remained faithful to the Children of Israel and brought them into the land despite the many delays, nisyanos (tests), and detours.

He will also bring us into the Promised Land, as long as we do not stray; rather, that we should always seek Him as our Guiding Light. Inasmuch that the pillar of fire provided light for B’nei Yisrael at night, the L-RD will provide us with light in the darkness of our lives; despite the challenges in our lives, G-d will lead us to the Promised Land.