The Tree of Life

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.

Awe & Reverence

Approaching life in a reverential manner requires a distance between the self and the sacred. It is also helpful to foster an inwardly silent mind; yet, in order to do so, great effort must be made to quiet the mind. Rather, we need to separate the essential jewels from the nonessential clutter of our minds. Only then, can we arrive at a place of stillness in the mind, wherein we can acknowledge the uniqueness of others and creation from an experiential standpoint of awe and reverence.

In solitude, or around others, an inner calmness may reside, within the sense of self, fostered, when connecting to the essential dimension of being human, that unique aloneness of our existence. This is not the normal state of mind that we are familiar with, unless we are able to become comfortable spending time alone, connecting to the stillness of our existence.

As human beings, our sense of “existential isolation” is minimized by our incessant activity in life, and preoccupations of the mind. We do not often leave ourselves much time to reflect upon ourselves, or the meaning of our lives, beyond our vocations. We busy ourselves with other things, than the inner dimension of the soul.

We are unique individuals on earth with a purpose for being here, above and beyond our everyday concerns. Moreover, our connection to G-d and the world around us is limited by our preoccupations with self. We enclose ourselves in our own personal spheres, surrounded by a bubble of protection from the other, the unknown, and anything that is outside our comfort zone.

Yet, the expansiveness felt by becoming absorbed in the beauty of a sunset, or the sky with its deep endless blue, is the type of awe that is available to us in regard to all of creation. We only need look beyond ourselves, while keeping our hearts pure. “Above all that thou guardest keep thy heart; for out of it are the issues of life” (Proverbs 4:23, JPS 1917 Tanach).

parasha Bo 5784

“And the L-RD said unto Moses: Go in unto Pharaoh; for I have hardened his heart, and the heart of his servants, that I might show these My signs in the midst of them.’” – Exodus 10:1, JPS 1917 Tanach

According to the Zohar, when Moses entered Pharaohs inner chamber, considered to be the abode of evil, HShems Presence was with him. This is drawn from the translation of the word, bo, as meaning “come” to Pharaoh, instead of “go” to Pharaoh. Because H’Shem said to Moses, in a manner of speaking, come with me, into the abode of the serpent, and My Presence will be with you when you confront Pharaoh. To some degree, what is written in the Zohar seems to imply that this inner chamber was actually a spiritual abode of darkness, as if Moses was brought face to face with the power of the serpent that sustained Pharaoh and all of Egypt. The only reason that this would be necessary is to break that power through G-d’s might.

Moshe may have also felt some trepidation about confronting Pharaoh within the court this time. Having grown up in the previous Pharaoh’s court, he knew full well the level of darkness in the form of idolatry, present within Pharaoh’s inner chambers. The servants of Pharaoh were well skilled in the ways of darkness associated with these deities. Their so-called powers were not from G-d; rather, their strength was dependent upon the sitra achrah, literally, “the other side.” This is why the Zohar refers to Pharaoh’s inner chamber as the abode of evil; for in the absence of G-d, there is only evil. May light prevail over the darkness of this world.

Shabbat shalom.
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Pharaoh’s Recalcitrance, G-d’s Glory

motzei Shabbos dvar: parashas Va’eira 5784

“For this cause have I made thee to stand [endure], to show thee My power, and that My name may be declared throughout all the earth.” – Exodus 9:16, JPS 1917 Tanach

“G-d’s name would be declared from generation to generation because of the signs which He performed.” – Ibn Ezra, sefaria.org

As the ruler of Egypt, the world’s leading superpower at that time, Pharaoh was not interested in receiving a higher authority than himself. H’Shem continually hardened Pharaoh’s heart, so that he could endure the plagues, and remain recalcitrant against G-d’s divine plan to free B’nei Yisrael from bondage; this may be understood as enabling Pharaoh to continue in his resistance.

The so-called gods, the Egyptian deities that his people worshipped, were approached from the perspective of gaining outcomes that would best suit Pharaoh’s own ambitions. There was no sense of obedience to these deities, in regard to a set of principles, or guidelines, thusly decreed from a sense of morality; there was only an attempt to appease the wrath of the deities when some natural occurrences were unfavorable to the population – an opportunistic strategy.

Yet, with H’Shem, there is both justice and mercy, above and beyond the understanding of mankind, in regard to His commandments; therefore, He responded with justice upon Egypt, carried out in the form of ten plagues; and, mercy towards the Children of Israel, who cried out to him in their suffering. Elsewhere it is written, “I will be gracious (חנן) to whom I will be gracious, and I will show mercy (רחם) on whom I will show mercy” (Exodus 33:19).

Because of Pharaoh’s unrepentant heart, H’Shem could not show mercy towards him; moreover, later, by hardening Pharaoh’s heart, he strengthened Pharaoh’s position. Rashi explains that the first five times, Torah mentions that “Pharaoh’s heart was hardened,” thus implying an act of self-volition.

Only, for the sake of bringing about the fulfillment of the plagues decreed upon Egypt, did Hashem permit Pharaoh to remain resistant. He was essentially bringing Pharaoh’s unrepentance to fruition for the sake of G-d’s glory, as He was able to demonstrate His sovereignty through the plagues.

parasha Va’era 5784

“And Moshe spoke so unto the Bnei Yisroel; but they did not listen unto Moshe because of their kotzer ruach (shortness of spirit, broken spirit), and for avodah kesheh (cruel bondage).” – Exodus 6:9

Moshe and Aaron approached Pharaoh, concerning the people’s welfare; however, Pharaoh only increased their workload. When Moshe appealed to H’Shem, saying, “why is it that Thou hast sent me?” (Exodus 5:22, JPS), he was disillusioned, because the Children of Israel were now suffering even more, and the redemption seemed further away.

Yet, H’Shem responded that Moshe would see the redemption, which would be “with an outstretched arm, and with great judgments” (Exodus 6:6, JPS). Yet, when he took this message back to the people, they were not able to hear the impending redemption as a reality, because they were despondent.

The people’s spirit was broken, as if they were without hope. This is exactly when HaShem chose to act on their behalf, for the sake of their freedom; and, He commanded Moshe to return to Pharaoh, “that he let the children of Israel go out of his land” (Exodus 6:11, JPS). Even though the people seemed to not be on board with this divine program, that was about to be enacted on their behalf, thus began the intervention of G-d, on behalf of His people, to bring them out of bondage, in order to serve Him at Sinai.

Shabbat shalom.

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).

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?

parasha Shemot 5784

weekly Torah reading: parasha Shemot 5784

– Humble Origins, Humble Beginnings

“And the woman conceived, and bore a son; and when she saw that he was a goodly child, she hid him three months.” – Exodus 2:2

The Children of Israel were enslaved, at the bottom of the pyramid of the social structure, and strangers in a land that is not their own (Genesis 15:13). The words of Joseph, pekod pekodti – G-d will surely remember you – drifted across the generations, in the hearts of young and old: the promise of a redeemer, who would free the captives, and bring them to a land of milk and honey.

And, he, himself, was born a slave, like unto his brethren, so that from this lowly start, he may serve as interlocutor between G-d and man (Deuteronomy 5:5, Psalm 106:23).

The redeemer enters the world in a time of darkness, when the ruler seeks to prevent his birth. For, Pharaoh had been told by his prognosticators, that a redeemer would be born to the Children of Israel. Pharaoh makes a drastic attempt to prevent the redeemer from fulfilling his role, by making a decree against all male infant children. Yet, the infant Moses, through divine guidance, is spared from this decree in a remarkable way:

“And when she could no longer hide him, she took for him an ark made of reeds, and smeared it with tar and pitch, and put the child inside the ark; she placed the ark in the river, near the bank, within a clump of reeds” (Exodus 2:3). The infant was found by Batya, the daughter of pharaoh, who raised him as her own child. And, yet, he knew of his identity as a Hebrew, because his birth mother nursed him, inasmuch that Batya sought a Hebrew woman to do so.

When the Ordinary is Extraordinary

Standing upon Holy Ground: recognizing the importance of the ordinary

When Moses stood in front of the burning bush, G-d told him to take off his shoes, for he was standing upon “holy ground” (Exodus 3:5). How can this phenomenon be construed as relevant to our own lives? When we enter a place of worship, the local synagogue where we pray, for example, there is more of a feeling of being in the presence of G-d, because of the sanctity of the space. Yet, what about within the framework of our lives? Where does the sacred appear, when we are aware enough to notice it in front of our very eyes, in the experience of the moment?

The truth of the matter is that it’s taught that we need only recognize the sacredness of the very ground that we are standing upon (R’ Hirsch), metaphorically speaking, at any given point in time. In other words, we need to connect with the experience at hand, and understand how even the mundane moments of our lives have a purpose in G-d’s plan. The connection between ordinary moments and our purpose in life is key.

Whatever ground we stand upon in our lives, is where we will prosper most. If we set our sights on lofty endeavors beyond our reach at that particular point in time, instead of attempting to understand what is set before us in the here and now, then we will miss out on the concealed meaning of that moment. Our minds will be elsewhere, preoccupied with other thoughts.

Realizing the potential of ordinary moments depends on our perception. The meaning of the ordinary in our lives can be revealed, if we are perceptive enough to see behind the veil of the mundane. Even the ordinary is imbued with meaning in the moment.

The attention of Moses was drawn to the burning bush, that was not consumed by fire. He saw beyond the ordinary appearance of a bush in the wilderness and was receptive for an encounter with H’Shem. Connecting to the divine in our lives happens when we are open to the moment.

Free Will

Freedom and Responsibility:

Mankind was given free will, as denoted by the two inclinations, inferred, according to the sages, by the doubling of the Hebrew letter “yud,” in the word yetzer, when used to describe the creation of man (Genesis 2:7). Notably, the word, yetzer, when used to describe the creation of animals, only uses one “yud,” because animals only have one inclination, i.e., their “instinctual drive.” (Genesis 2:19). Yet, mankind has both a good inclination and an evil inclination.

Additionally, there are consequences for the choices we make in life: “I have set before thee life and death, the blessing and the curse; therefore choose life, that thou mayest live” (Deuteronomy 30:19, JPS). If we follow our good inclination, by focusing on H’Shem, and performing the mitzvot, we will receive blessings in our lives. Conversely, if we permit our evil inclination to get the better of us, the consequences are described as curses.

We need to establish our proper conduct in this world. We are commanded “to love the L-RD thy G-d, to walk in His ways, and to keep His commandments” (Deuteronomy 30:16, JPS). This includes making rational decisions for ourselves in accordance with G-d’s will. We also need to accept responsibility for the choices we make; if we err, there will be negative consequences.

Doing good starts with awareness of the struggle between the yetzer tov (good inclination) and the yetzer hara (evil inclination). H’Shem encourages to choose the good by way of His promptings. We may do so by attempting to reign over the emotions and desires of our heart, that could otherwise lead us astray. Our rational mind needs to be set above this struggle, in order to make the right decision in any given moment. Sifting through our subjective experience, we need to sort out right from wrong. We need G-d’s directive in order to do so.