The Tree of 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.

Connecting the Dots

motzei Shabbos: parasha Mikeitz 5784

“And they said one to another: ‘We are verily guilty concerning our brother, in that we saw the distress of his soul, when he besought us, and we would not hear; therefore is this distress come upon us.’” – Genesis 42:21, JPS

As conveyed by the midrash, the righteous are content, when submitting to G-d’s retribution in acknowledgment of His Justice. For, His ways are higher than our ways (Isaiah 55). According to R’ Bachya, “It is the customary thing for righteous people to acknowledge mistakes they have made and to acknowledge G-d’s justice when they feel they are being punished for some sin” (R’ Bachya, sefaria.org).

Therefore, how much moreso should we emulate the example of the righteous, by not only acknowledging our mistakes as individuals, rather, also, by accepting the consequences? How many us can accept with equanimity, the consequences of our actions?

As is written elsewhere, concerning our awareness of the blessings and curses in our lives, resulting from our obedience or disobedience toward G-d’s directives. This is an active principle of the Torah, that will draw us back to H’Shem upon its actual realization:

“And it shall come to pass, when all these things are come upon thee, the blessing and the curse, which I have set before thee, and thou shalt bethink thyself [take it to heart] among all the nations, whither HaShem thy G-d hath driven thee, and shalt return unto HaShem thy G-d” (Deuteronomy 30:1-2, JPS).

When we reflect on the causal connection, between our conduct, and the consequences (both curses and blessings) thereof, then, we will do teshuvah, in acknowledgment of the Almighty’s sovereignty over our lives.

Implications of a Guilty Conscience

weekly Torah reading: parasha Mikeitz 5784

When the brothers arrived in Egypt, Joseph was in charge of selling grain to all the peoples who looked to Egypt for food. “And Joseph’s brethren came, and bowed down to him with their faces to the earth” (Genesis 42:6, JPS). Thus the dream he had as a youth was only partially fulfilled, so far; because Benjamin was not with them, yet, in the dream all of his brothers bowed down to him. Although the brothers did not recognize Joseph, he recognized them. They saw an Egyptian prince standing in front of them; Joseph saw his long-lost brothers. Yet, he spoke to them harshly, insinuating that they were spies; he did this to make a way for Benjamin to be brought down to Egypt.

They said that they were part of a family with twelve sons, “and, behold, the youngest is this day with our father, and one is not” (Genesis 42:13, JPS).Joseph declared that if they brought the youngest down to Egypt, that would prove that they were not spies. He put them all in prison for three days; then, he kept Simeon in prison as surety for their return.

The brother’s response to this turn of events was such that they realized that the guilt they incurred because of their prior treatment of Joseph twenty years ago was being requited by a divine judgment against themselves. “And they said one to another: ‘We are verily guilty concerning our brother, in that we saw the distress of his soul, when he besought us, and we would not hear; therefore is this distress come upon us’” (Genesis 42:21, JPS). The brothers carried a guilty conscience all of those years; yet, not until the tides were turned did they begin to openly admit this to themselves.

We would be wise to learn from this example. According to the Zohar, the sins that people neglect to acknowledge will accrue over time, until some evil overtakes the person. The Zohar explains that subconsciously the sins that go disregarded by a person, i.e., sins that are not repented of, remain buried in the self, eliciting an unexplained fear.

The Zohar further explains, the source of the fear is the prescient sense of judgment that exists, unrealized, below the surface of consciousness. Perhaps, this is the underlying cause for so many people turning away from reflection upon themselves. Instead, we distract ourselves with endless preoccupations, trying to avoid the inevitable. Rather we should turn to H’Shem, through an examination of conscience, as Joseph’s brothers did, when they attributed their misfortune to their own misdeeds.

Intersectionality of Causes

The intersectionality of causes within the social justice movement allows for any cause to gain attention when brought to the forefront of the movement. The Pro-Palestinian cause has been one of the many human rights causes amongst activists going back several decades; this should not fall upon deaf ears. What we are seeing in the streets at the Pro-Palestinian (pro Hamas) protests is the current mainstream manifestation of a cause that has been supported by Leftist ideologues, years prior to the mainstream support for the social justice movement.

This cause is the tip of the iceberg of a movement that had previously been limited to ideologues, yet has now gained adherents from the mainstream, especially with the onset of the BLM protests in the summer of 2020. It is the manifestation of a cultural revolution, construed for the purpose of undermining the established norms of society that began to crumble in 1960’s America.

Wokism is cultural Marxism, designed for the sensibilities of Americans with compassionate hearts, yet no clear principles to guide their compassion. For those with a conscience, yet no specific moral framework to inform their conscience. It is a shame when people with good intentions have compassion for the oppressed, yet, incite hatred toward others. Real compassion freely flows to all peoples, not only the designated oppressed identity groups defined by the Woke Movement.

The current proliferation of anti-Israel sentiment is largely fueled by the underlying Woke mentality of dividing the world into oppressed and oppressor categories. The social justice movement is the catalyst; it views Israel as an oppressor; as such, Jewish people receive the fallout. The false ideology of the social justice movement must be defused, by addressing the misinformation and perpetuation of lies, as well as the naivete of the fringe followers. It is better to make the effort now to change people’s minds, before the ideology becomes concretized.

The Cultural Revolution

Israel is H’Shem’s treasure. Those who bless Israel, will receive blessings in return. And visa versa. Who would be foolish enough to cast Israel in a negative light or praise its enemies? Yet, the social justice ideologues, who cohort with Pro-Palestinian activists are bringing naive students and others into the fold. The nature of the social justice movement oversimplifies causes, in order to build a solidarity with the so-called oppressed groups of the world. We are witnessing the rise of the New Proletariat.

The collusion of causes overlooks any evidence or information contrary to the furthering of the revolutionary aims of the ideologues. For all appearances, the social justice movement seems like something positive to many naïve individuals. After all, who isn’t for tolerance and human rights? Good meaning people are being seduced by cries of compassion for select groups, without consideration to any others, who also experience discrimination or even persecution, whether historically or currently.

The Jewish people, who are indigenous to Israel biblically, historically, and through long lines of lineage over the generations are more and more being linked with Israel as oppressors. It is ludicrous, considering some of the false claims that are being made by the Left. Yet, the ideologues, well-steeped in Palestine studies, and the claims of colonialism would care not whether their targets are also decried as being white oppressors, for the aims of the movement.

What ties all of the different oppressed identity groups together? Only a vague concept of liberation, that would actually look very different for each group, as well as individuals within those groups. The key to understanding what appears to be irrational is the following statement made by an adherent of revolution: “It’s not about the cause, it’s about the revolution.”

As such, we need to address the misinformation, especially about Israel, in order to unravel the movement’s hold on naive individuals, by challenging their perspective. To engage in discussion with those who are receptive to words spoken in truth – this is the obligation of every person with a conscience.

parasha Vayeishev 5784

weekly Torah reading: parasha Vayeishev 5784 – First Penitent

Judah was the first to leave the derech (path), and the first to return: as is written, “Judah went down from his brothers,” depicting his spiritual descent when he left the company of his brethren; consequently, he went into a business partnership with an Adulamite. Being within those circles of influence that pertain to the commonalities of one’s profession with others of similar interest, he thereby became enamored of the daughter of a prominent merchant.

Yet, this did not turn out well for Judah. His first son was evil and died. His second son refused to honor his Levirate marriage to his deceased brother’s wife. H’Shem did not approve; so, Judah’s second son also died. Out of superstition, Judah delayed giving his third son to Tamar, the woman in question, after both her husbands died. Yet, justice prevailed for the sake of Tamar’s reputation, who took matters into her own hand.

According to the Zohar, that she had a prophetic vision, concerning Moshiach (Messiah). She envisioned that he would descend from her offspring; for that higher reason, she disguised herself as a harlot and enticed Judah. Incidentally, Judah’s wife had already passed away; this should, at least, be noted in regard to his cohorting with a harlot, who he did not realize was his daughter-in-law, Tamar. Regardless, his conduct may still be seen as morally reprehensible by some. Yet, G-d can bring about light out of darkness. (And, indeed, He did, for David descended from Tamar through her and Judah’s son, Perez).

Judah repents when he admits in front of many that the staff, cord, and signet that Tamar presented was his own, previously given to Tamar, who he thought was a harlot, as a pledge of payment due, namely, a goat from his flock. Judah’s acknowledgment of sin, ostensibly concerns his not giving his third son to Tamar. “And Judah acknowledged them, and said: ‘She is more righteous than I; forasmuch as I gave her not to Shelah my son.’ And he knew her again no more” (Genesis 38:26, JPS 1917 Tanach).

Chanukah 5784

“Not by might, nor by power, but by My spirit, saith the L-RD of hosts.”

– Zechariah 4:6, JPS 1917 Tanach

The miracle of the oil that lasted eight days, giving light to the Menorah inside of the Temple, not the military victory of the Maccabees (a small group of pious Jewish fighters) over the Syrians is emphasized, as per the ruling of the Sages. We celebrate Chanukah in recognition of G-d’s Spirit enabling us to defeat our enemies, not by our own strength or strategical prowess in battle.

Each day of the eight days of Chanukah, a candle is lit, successively, so that on the first day – one candle is lit, then two candles on the eve of the second day, and so on. Yet, if you look at a menorah designed for Chanukah, there are nine candle holders. (Unless the menorah uses oil with tiny wicks, then there are nine repositories for the oil). The reason for a total of nine is to have a place, usually in the center of the menorah, for the shamash (servant) candle, that is used to light all of the other candles. This candle is lit first; then, it shares its light with the other candles.

The tradition is reminiscent of the pasuk (verse), “In Thy light do we see light” (Psalm 36:10, JPS 1917 Tanach). G-d is the source of life, that bestows light upon us; we are connected, ever dependent upon Him for every breath we take. “For Thou dost light my lamp; the L-RD my G-d doth lighten my darkness” (Psalm 18:29, JPS).

At the darkest time of the year, may we hope to be enlightened by H’Shem, through the bestowing of His emes (truth), and chesed (mercy), two key components of Chanukah; for His truth led us in the darkness against our enemies; and, through His mercy, we were spared from capitulation to the ungodly agenda of the oppositional influences, that attempted to erase our belief and practice.

Teshuvah Insights

Insights into Teshuvah

“The L-RD thy G-d will turn thy captivity.”

– Deuteronomy 30:3, JPS 1917 Tanach

According to the Talmud, this pasuk (verse) may be read to imply that H’Shem will return with thy captivity, indicating that just as the Shechinah (G-d’s Presence) is in exile with us, so, too, will the Shechinah return with us to the Land of Israel.

On another level, in consideration of the exile of the Shechinah as a result of the sin in our lives, through teshuvah, G-d’s presence will return with us, after being taken captive by the negative forces of the Sitra Achra. When we sin, our own spirit becomes tainted by the sitra Achra; yet, when we do teshuvah (repentance), we are brought out of the mire (Igeret HaTeshuva, end of chapter 6).

G-d’s presence will remain with us, as long as we abide in His commandments. Thus, if we sin, His presence is exiled from our awareness, until through teshuvah, we rectify our transgressions. So, the Shechinah, on the one hand, is exiled with the Jewish people, during galus; on the other hand, there is an exile of the Shechinah from our individual awareness, when we steep ourselves in sinful activity that brings down into the Sitra Achra.

Through teshuvah the Shechinah is returned, both on a corporate level, in regard the nation of Israel in due time, when the Third Temple is built, and on an individual level, whenever we are responsible though our misconduct in exiling a portion of the Shechinah, as is implied, “Your sins have distanced yourselves from Elokim (G-d)” (Isaiah 59:2).

shiur Vayeishev 5784

shiur for motzei Shabbat: parasha Vayeishev 5784

Distractions lead toward refinement if taken well. If we understand the higher purpose of distractions in our lives, we may use them for the benefit of the soul. For example, unpleasant circumstances in our lives may compel us to draw closer to Elokim (G-d).

Jacob had hoped to spend the later years of life, settled down in the land of Canaan, relatively speaking, in ease, compared to the hardships that he endured working for his Uncle Laban for twenty years. However, the disappearance of Joseph brought great anguish and grief upon him.

Commentary explains that the righteous are guaranteed a place in Olam Haba (the World to Come); so, they should be content with the reassurance of future bliss. This life, concomitant with all of its hardships, is a proving ground for testing one’s character, with the reward for a life well-lived mostly being in the World to Come.

So, where do we stand in our own lives with the challenges that we confront on a day-to-day basis? In regard to our goals, are we pursuing them in a manner whereof we are not downcast, when obstacles appear along the road to success? The spiritual goals in our lives, should ultimately take precedent; if not, how can we bring them to the forefront of our attention as we walk through this life?

By spiritual, I do not necessarily mean those endeavors that could otherwise be categorized as religious. Rather, I mean those that may be characterized as having to do with our character, morals, and values. If we are informed by a greater set of aspirations, based upon the wisdom of G-d, then we will do well. May an informed conscience lead us in the right direction. As is written, “In all thy ways acknowledge Him, and He will direct thy paths” (Proverbs 3:6, JPS).

Birthpangs of Messiah

parasha Vayishlach – Chevlei Moshiach (Birthpangs of Messiah)

“She called his name Ben-oni; but his father called him Benjamin.” – Genesis 35:18, JPS 1917 Tanach

On the way from Beth-el to Eprath, Rachel went into labor with great hardship. The midwife assured her that she would indeed have a son. As Rachel’s soul was expiring, she named her son, Ben-oni, meaning, “son of my sorrow.” However, Jacob named him Benjamin, meaning “son of my right hand.” The intent of Jacob, in emphasizing the positive side of the birth, was to reaffirm the sanctity of life. May our eyes be opened to this truth. Despite the tragic circumstances of the birth of Benjamin, the positive was emphasized, without diminishing the loss.

Even so, Jacob was distressed by the passing of Rachel, who died while giving birth to Benjamin. The prophet Jeremiah, speaking about the Keitz (the End of Days) alludes to Jacob’s distress, whereas he says, “And it is a time of trouble unto Jacob, but out of it shall he be saved” (Jeremiah 30:4-7). The sages explain that this prophecy refers to the chevlei Mashiach (birthpangs of Messiah). As mentioned in the Talmud, the time that will precede the reign of the Messiah from Jerusalem will be a period of diminished light, immorality, and lack of social cohesion (as mentioned in Sanhedrin 97a).

Yet, K’lal Yisrael, when standing within the light of H’Shem will prevail. “Therefore fear thou not, O Jacob My servant, saith the L-RD; neither be dismayed, O Israel; for, lo, I will save thee from afar, and thy seed from the land of their captivity; and Jacob shall again be quiet and at ease, and none shall make him afraid. For I am with thee, saith the L-RD, to save thee” (Jeremiah 30:10-11, JPS).

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