The Tree of Life

shiur: Bereishis 5784

A Time to Speak: a brief message of hope, resilience, and light

“A time to be silent and a time to speak. A time to love and a time to hate; a time for war and a time for peace.” – Ecclesiastes 3:7–8

Last Shabbat, on Shemini Atzeret, words of wisdom from the Book of Ecclesiastes were read. These words are apropos of the events that transpired that day in Israel, when Israeli’s were about to celebrate Simchat Torah, usually a day of joy and dancing, in celebration of the Torah, the Etz Chayim, our way of life.

There is “a time to be silent and a time to speak” (Ecclesiastes 3:7). Today, more than ever, for the sake of Eretz Yisrael, Israelis, and Jews all around the world, today, is not a time to remain silent; rather, today is most significantly a time to be outspoken. Primarily, it is a time to speak to H’Shem, Who views Israel as “the apple of His eye.” His gaze is upon Israel day and night, and all throughout the seasons. On Shemini Atzeret, upon the religious calendar, the season of the Mediterranean cool, rainy winter began in Israel, and with the seasonal change, war also arrived upon the southern border of Israel.

Through prayer we appeal to the Almighty, as in all previous generations, for the courage, hope, and reassurance that light will triumph over darkness. We should not even doubt in the slightest, because, ultimately, the promises of G-d to the Children of Israel will be fulfilled. We look forward to a time of peace and harmony, under the banner of Moshiach who will reign from Jerusalem, according to G-d’s timing.

Yet, the road toward that day is fraught with times of trouble, the darkness before the dawn. Yet, “the path of the righteous is as the light of dawn, that shineth more and more unto the perfect day” (Proverbs 4:18, PS). Let us look forward to that day with sincere and heartfelt expectation, despite the darkness that currently surrounds us. For, this is emunah (faith).

dvar Bereishis 5784

“The heavens declare the glory of G-d, and the firmament showeth His handiwork.” – Psalm 19:2, JPS 1917 Tanach

The luminosity of G-d’s Kavod (Glory) prevails, when one with spiritual eyes looks upon the heavens. The earth, too, contains the beauty of G-d’s essence revealed to the sensitive soul. Chassidus teaches that He sustains the world through His Kavod. What we call nature is maintained by G-d’s nature, His invisible attributes that make up all things. Yet, He is at once immanent in the world, and transcendent, above and beyond the world. G-d’s name, Elokim has the same gematria (numerical value) as HaTeva (the natural order); so, this connection implies that nature is a shield or veil that only partially reveals G-d’s Glory. “The whole earth is full of His glory” (Isaiah 6:3). “Do I not fill the heaven and the earth?” (Jeremiah 23:24).

Additionally, just as G-d sustains the world, so does the soul empower the body. Its spiritual properties maintain the health and well-being of the body, like its spiritual power source. Adam and Eve had a direct connection to H’Shem, through their souls, that brought life to them, as is written, “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). Therefore, every breath that we take is a re-enactment of the original infusing of soul and body. Yes, each and every breath we take is a gift from H’Shem as are our very lives.

Light will Prevail

Words have no proximity
to speak of the calamity,
perpetrated upon Israelis.

Support all of humanity,
by siding with the light
of a nation led by G-d.

He is our shelter, in the barrage
of missiles, our place of refuge,
when the sirens sound.

Our G-d will fight for us,
against the enemies of all that is just,
as we preserve our own integrity.

For, we seek the good of all,
and will not let terror fall
upon innocent lives again.

War Torn

Returning home,

no more to roam,

upon the wings of eagles,

Defending the nation,

against an abomination,

plain to see to all eyes.

The response will be swift;

moreover, there is no longer a rift,

amongst those who are now unified.

We stand as one against the enemy,

who descended to a level of inhumanity,

even lower than the animals.

Hamas will be rooted out of their holes,

where they hide in darkness, taking their toll

upon innocent men, women and children.

The culture of death that permeates

a society that is raised on hate,

must be dismantled forever.

For no moral equivalency can be drawn,

between the rotten fruits of its spawn,

and Israel’s right to self-defense.

Set the Captives Free

Captive taken,

faith unshaken,

waiting for the day of redemption.

As we wait in solace,

our hearts in silence,

yearn for the time of reconciliation.

Scattered across the nations,

in exile, watching the conflagration,

indifferent to our own captivity.

Our hearts cry out in whispers

for our brothers and sisters,

while remaining unaware of our own bondage.

The destiny of K’lal Yisrael as a team

is bound by one hope and dream,

of freedom within and without.

So, while we pray for our brethren,

let us not neglect our own condition,

wherein the soul cries out for renewal.

For, the spark inside of us,

must be kindled by trust,

in the One Who calls us home.

Sukkot 5784

D’var Sukkot 5784 – Place of Refuge

“And on the fifteenth day of the seventh month ye shall have a holy convocation; ye shall do no manner of servile work; and ye shall keep a feast unto the L-RD seven days.” – Numbers 29:12, JPS 1917 Tanach

We are commanded to dwell in sukkot (booths) for a seven-day period, as a commemoration of our dwelling in sukkot – temporary structures – while wandering in the desert for forty years. During our time spent travelling from one place to another, the Children of Israel were protected by the Clouds of Glory that sheltered us from the heat of the day; the Pillar of Fire at night provided illumination for B’nei Yisrael, as well as warmth.

The sukkot [booths] that we build after Yom Kippur, and either dwell in, or, at least, have meals within, symbolize the Clouds of Glory that served as a shelter from the elements. When we dwell in sukkot for seven days, we are demonstrating our trust in H’Shem. These fragile dwellings serve not only to remind us of our past journeys in the desert; rather, also, as a personal reminder to seek G-d as our refuge. When we are troubled by the nisyanos (challenges) of Olam HaZeh (This World), we may find relief in H’Shem’s offer of protection for those who seek Him.

“For He concealeth me in His pavilion [sukkah, place of refuge] in the day of evil; He hideth me in the covert of His tent; He lifteth me up on a rock.” – Psalm 27:5, JPS

Sanctification Through Mitzvoth

shiur for Sukkot 5784 – Sanctification Through Mitzvoth

“And ye shall not profane My holy name; but I will be hallowed [sanctified] among the children of Israel: I am the L-RD who hallow [sanctify] you.” – Leviticus 22:32, JPS 1917 Tanach

The sanctification of G-d’s name, through the observance of mitzvoth will serve to sanctify the life of the pious as well. By performing good deeds, according to Torah, our lives become sanctified. We are cleansed, and the soul nourished, by following G-d’s ways in all areas of our lives. This is the derech (path) prescribed by Torah.

In a world, increasingly slipping into oblivion, with the diminishment of the traditional values of past centuries, the opposite of sanctification is occurring. G-d’s name is being desecrated, and the resultant effect on society is the degradation of values. This shift from what was once considered good, wholesome, and right, to the pseudo-morality pushed on society by an anti-normative agenda, is a tragedy in and of itself.

However, for any individual on the path toward righteousness to fall off the derech, into moral decay is a greater tragedy. This is known as chillul H’Shem – a desecration of G-d’s name. Rather, than be sanctified, if a once Torah abiding Jew falls prey to the errant ways of the world, it is as if his or her soul is lost, unless one does a complete teshuvah.

After returning to H’Shem with all of our heart, mind, and soul, during the Ten Days of Awe, we need to look to ourselves, in terms of maintaining our walk with G-d, ideally, to an even greater degree than we have done before. A joyous Sukkot will be a gift, given to us by H’Shem, for having made a sincere effort to turn our hearts toward Him.

shiur: Shabbat Shuvah 5784

After Adam and Chava ate from the Tree of Knowledge, H’Shem called to Adam, “Where art thou?” (Genesis 3:9, JPS, 1917 Tanach). He responded, “I heard Thy voice in the garden, and I was afraid… so I hid myself” (Genesis 3:10, JPS 1917 Tanach). Adam’s shame compelled him to hide himself. Yet, G-d is all-knowing, as well as omnipresent (everywhere present). He surely knew where Adam was. Then, why did he ask, “Where are you?” The answer often given, is that G-d was challenging Adam’s own awareness, in effect, asking, “Where are you” in your relationship with me?

We learn in the Book of Isaiah that sin separates us from G-d (Isaiah 59:2). Adam and Chava (Eve) lost the oneness that they had with H’Shem; as a result of their transgression, they were expelled from Gan Eden, for having partaken from the tree of knowledge of good and evil. Up until that point, everything that they experienced in Gan Eden was in one accord with H’Shem, a nondual perspective. Yet, after eating from the tree that was forbidden to eat from, they became aware of good and evil. For this reason, even today, there is not only the external manifestation of good and evil in the world; there is also an admixture of good and bad in everything we do.

Like Adam and Chava, we cannot hide from H’Shem. He knows our thoughts, speech and behavior. Sin separates us from Him; the path to return is through actually admitting our transgressions, unlike the first couple, who circumvented G-d’s questions. At this time of year, during the Ten Days of Awe, and especially on Shabbat Shuvah (the Sabbath of Return), we are all asked, “Where are you?” G-d is prompting us to reveal our sins to Him. Yet, sometimes, our sins may be hidden from ourselves; in this case, we may ask Him to reveal our sins to us. Gemar chatimah tovah – a good final sealing.

After the Festival

Rosh Hashanah shiur – Sanctification

“And now, Israel, what doth the L-RD thy G-d require of thee, but to fear the L-RD thy G-d, to walk in all His ways, and to love Him, and to serve the L-RD thy G-d with all thy hear and with all thy soul; to keep for thy good the commandments of the L-RD, and His statutes, which I command thee this day?” – Deuteronomy 10:12-13, JPS 1917 Tanach

If we make an effort to sanctify ourselves from Below (Earth), according to our own efforts, H’Shem will sanctify us from Above (Heaven). Moreover, this also translates into our overall efforts in Olam Hazeh (This World), that will be rewarded in Olam Haba (The World-to-Come). This would include the sanctification of speech.

For myself, the nature, timing, and quality of my words need much refining. As much as I may think that I’m cautious about my speech, as a boundaried individual, I also am able to see where I fall short of appropriate speech. Namely, the many different kinds of lashon hara are a reminder to me, that I need to make an effort to improve in this department. Which serves as a segue to another important point.

Rosh HaShanah should ideally be a serious day of focus on one’s thought, speech, and action, while remaining free from chatter, and idle words, in order to have one’s thoughts absorbed with the meaning of the holiday. However, this task becomes even more challenging at seudah (lunch) after the morning service. I found myself reverting back to the same types of inappropriate speech I have been trying to root out.

Isn’t this the nature of festivities, when there is wine and good food? Yet, regardless, I am still responsible for my own speech and behavior. The only positive result of my realizing that I spoke lashon hara twice during seudah, is that my faults compelled me to begin reading the sefer of Chofetz Chaim on Lashon Hara. And, lo and behold, the book is arranged to study these laws, beginning on Tishrei 1.

So, here I am. Hineni. Like all of us, I am given another chance to improve. May this only be the beginning of renewal for all of K’lal Yisrael. For the sake of our own benefit (Deuteronomy 10:13), may we endeavor to keep on track by following the commandments, especially those wherein we need to improve.

Gemar chatimah tovah – a good final sealing.

Rosh HaShannah 5784

Rosh HaShannah is a time of renewal. Through teshuvah (repentance) we prepare ourselves to face H’Shem: Avinu Malkeinu (Our Father, Our King) on the Day of Judgment for the New Year. Through proper reflection, and rooting out our sins well in advance of that day, we hope to begin the new year with the resolve to start anew.

Rosh HaShannah is considered to be a day of judgment for the new year. We would like to be judged favorably, so we make an accounting of the soul (heshbnon hanefesh), in order that our conscience will permit ourselves to stand before the King. According to the Zohar, “’You stand this day all of you before the L-RD your G-d’” (Deuteronomy 30:9) refers to Rosh HaShannah, when we stand before H’Shem in judgment for the New Year.

When we examine our conscience, we may be brought to a place of moral compunction as a result of guilt and remorse. During the Ten Days of Repentance, otherwise known as the Days of Awe, we continue to search our souls for the flaws that need to be brought into the light . During that time, any judgments against us for the year may be diminished through our efforts at “teshuvah (repentance), tefillah (prayer), and tsedokah (charity),” that “avert the severity of the decree,” for the decrees are not sealed until Yom Kippur.