The Tree of Life

dvar Bamidbar 5785

“And the children of Israel shall pitch their tents, every man with his own camp, and every man with his own standard, according to their hosts.” – Numbers 1:52, JPS 1917 Tanach

It is as if encapsulated within the space between the two golden cherubim was the entire Presence of HaShem that appeared on Mount Sinai, now speaking to Moses from within the Mishkan. Although the cloud of glory would be visible over the Mishkan, His full essence was hidden with the Kadosh Kadoshim. This was the central feature of the camp and the life of the Israelites. In parasha Bamidbar, we learn of the formations of the tribes surrounding the mishkan. All was arranged in an orderly fashion, wherein everyone knew their place. In the words of the Steinsaltz edition of the Chumash, “Every member of Israel shall encamp in his designated spot.”

The Levites and the kohanim encamped immediately around the Mishkan. The Levites replaced the firstborn for the rights to perform the offerings in conjunction with the kohanim within the Mishkan courtyard upon the outer mizbeach. The kedushah (holiness) of the firstborn was transferred onto the corresponding number of Levites, except that there were 273 more firstborn than Leviim. In this case, for those individuals, the transfer of kedushah occurred by redemption money – five shekels per individual. This concept is beyond our understanding, unless we consider kedusha as an inherent spiritual quality that passed from the firstborn to the Levites. And the shekels that served as redemptive money acquired the kedusha that was then given to Aaron and his sons. It is like spiritual energy that could not be wasted.

Omer: Day 47 – Humble Mountain

Hod shebbe Malchus: Splendor Within Majesty

Hod, may also be reckoned as “humility.” Humility is a necessary ingredient of character, inasmuch that any attempt to raise oneself above an accurate estimation of one’s own qualities should be placed in check by an honest analysis of oneself. Lowliness of spirit is a deterrent against pride. Moreover, on an interpersonal note, showing deference to others helps to foster a sense of humility.

Ultimate deference should be shown to G-d, through obeisance of His commandments, as well as an acknowledgment of His greater wisdom (Isaiah 55:8-9). The middah (character trait) of hod is also reckoned as “splendor.” This type of splendor is the resultant state of humbling ourselves before G-d. “Before honor goeth humility” (Proverbs 15:33). When we bow to G-d in our heart, He will bestow his shefa (divine flow) upon us.

B’nei Yisrael received the Torah at Sinai. Why was Mt. Sinai chosen from all of the other mountains? Because Sinai was not the highest of mountains; this teaches us the importance of humility. Only when we humble ourselves before G-d in full acknowledgment of our own limitations, may we receive the Torah anew within the quietude of our hearts.

“The reward of humility is fear of the L-RD” (Proverbs 22:4, JPS 1917 Tanach). When we humble ourselves, we can begin to appreciate our relationship to HaShem, acknowledging Him with awe, reverence and respect. His sovereignty over our lives becomes easier to accept, when we recognize that we are limited beings, without all of the answers in life. True majesty is reflected in our selves, and bestowed upon ourselves, only after we humble ourselves before Him.

Fostering Trust in G-d

True trust starts with bitachon, trust in G-d. Yet, there may be many factors, some only relevant to a particular situation that prevent that trust from being fostered. It is an actual gain to overcome anxiety, doubt, and fear by trusting in HaShem. We start bolstering our trust level at the start of every day by reciting the modeh ani.

The very first prayer in the morning is an expression of gratitude for our existence. Despite our circumstances, we thank G-d for being alive. When in doubt about what life has brought our way, we resolve to acknowledge Him as our benefactor. He is sovereign over our lives; and, all circumstances are meant to be for the good.

The lonely burden of a caregiver is upon me, and it has been over eight months since I made a commitment to this role. This morning, I woke up on the recliner in the hospital room, where my mother is staying. I woke up fearful, because of the circumstances, surrounding my mother’s discharge. Instead of letting that fear take hold of me, I realized that this was a trust issue; so, I turned to HaShem.

In reading the words in Shaar Bitachon, I began to be comforted, as my trust in HaShem was restored. I became very aware of bitachon as an existential need, to live a life, wherein every challenging circumstance, I can place my trust in G-d that things will turn out alright.

Perhaps, 100% trust in G-d is nearly impossible to obtain; however, for myself, I think the particular situation needs to be considered in light of the teachings in regard to bitachon. Like any relationship, trust takes time; and, so, in like manner, the same is true with a relationship with G-d.

In returning to the assisted living center in time to recite Friday evening Kiddush, I realize that this is a blessing of abundance: good food in the dining room included in our rent for both my mother and myself. It is a blessing that I acknowledge, an objective good, regardless of the level of appreciation that my mother has. Compared to hospital food it is a banquet.

G-d provides; although, sometimes we live below the standard of our own expectations. Even this is for the good, inasmuch that we can learn to be content with what we have, in acknowledgment that HaShem knows what is best for us.

As for my mother, she is often disconsolate, because of the many unfortunate circumstances that have fallen upon her. And, as it is for most family caregivers, tasked with the charge of their “loved ones,” HaShem only knows what we endure. Yet, even this, for myself, I trust must somehow be for the good.

dvar Shemini 5785

We are to approach G-d with reverence and awe, as well as to seek righteousness in the way we conduct our lives. That our lives should be imbued with holiness is a goal toward which all should aspire. Yet, we are not to raise ourselves above the definition of our calling. While, on the one hand, we speak of going from level to level, this is true and worthy to pursue in regard to our individual derech (path), comprising our journey of the soul, growing ever closer to HaSHem in service to Him. However, not all are called to be rabbis or congregational leaders in some capacity or another. Rather, we remain humbled in the eyes of G-d, when we are content with our positional bearings in a congregation and life at large.

Nadav and Avihu sought more than HaShem had bestowed upon them, in terms of their status and service toward G-d. They sought more than the fair portion that was allotted to them; and, they went beyond the boundary established for them. Was it status that they sought? Or a closer connection to G-d that they thought could be experienced by bringing an offering of their own design? Chazal teaches that they were both inclined toward a greater relationship with G-d than their station permitted, and were impatient with Moses and Aaron, seeking to usurp them, if only for a moment, when they perhaps thought their venture into the sanctuary would have gone unnoticed. Yet, G-d is omniscient, and a discerner of hearts.

The Torah records Moses recalling something that HaShem had told him earlier on, concerning those who are near to Him: “This is that HaShem spoke, saying: Through them that are nigh to Me I will be sanctified, and before all the people I will be glorified.” The Targum implies that the sanctity of the sanctuary was being protected, against the heedlessness of Nadav and Avihu, for they were not mindful of the true reverence toward G-d that is not a a selfish act, intended to benefit those who serve, rather that G-d is glorified in our service toward Him.

Renewal of the Soul

A Pesach Reflection on True Freedom:

Our freedom is not guaranteed, unless we cooperate with HaShem. There were many in Egypt, who were left behind, because their hearts were not open to change. Imagine leaving everything you know behind you. All your comforts in this life, and everything that you take for granted would be exchanged for the emptiness of a barren desert. Yet, it is precisely within unfamiliar territory, within the fertile void, where the shadows of the past still linger, while the promise of a new day approaches, here, is where transformation, in desert of our lives, may occur. Every moment is given along with an opportunity of renewal.

For the Children of Israel, G-d orchestrated the perfect opportunity of redemption, brought forth at midnight, when the tenth plague struck the land of Egypt. Not a single house of the Egyptians was left untouched by this plague, while the homes of the Israelites were safeguarded by the sign of the blood on their doorways. This sign represented their faith in HaShem to deliver them from Egyptian slavery.

From the depths of their heart, they cried out to G-d for 216 years, until they received their redemption. If we cry out about our challenges in life today, our nisyanos (sorrows) that burden our soul, we must cry out to HaShem. We can not voice the concerns of a troubled heart into a vacuum of space and time, expecting release. We must direct our troubles to G-d within the framework of exile and redemption, both past and present.

In like manner that blood was smeared on the doorposts of our ancestors’ homes, the doorway of our heart must be purified through teshuvah in order to receive atonement and release from bondage to our sins. If the influence of the yetzer hara upon our soul is to be diminished, then we need to seek G-d’s help in doing so. Deliverance through the right hand of G-d means trusting in His strength to redeem us from all that plagues our lives, darkens our spiritual insight, and burdens our conscience.

parasha Vayakhel 5785

“Whose heart stirred him…” – Exodus 35:21

The Torah records that those of K’lal Yisrael, the k’hal (congregation) in the desert, whose heart was stirred, brought a material contribution such as gold and jewelry, in order to contribute to the building of the mishkan. Thus, the necessary building material for the mishkan was brought by the Israelites as a freewill offering (35:29).

The phrase, “whose heart stirred him” implies that the person was moved beyond his or her capacity to give, not taking into consideration how much could be given, relative to one’s means. Rather, Ohr HaChayim renders the phrase, נשאו as one who is “carried away” by his heart.

Therefore, according to Ohr HaChayim, there were those who gave in accord with their financial means, and those who gave above and beyond financial considerations. They gave more than a worldly concern for their own livelihood would dictate.

Another way to view this is that rather than limiting the quality of chesed, they gave in abundance. Otherwise, the balance of chesed and gevurah is meant to find the appropriate level of response to any given situation. Sometimes kindness must be limited by discernment; at other times, strictness needs to be alleviated by a measure of kindness. Yet, when we give to a godly cause without consideration of the impact upon us, we excel in our avodah to HaShem.

parasha Ki Tisa 5785

Elevation demands heavenly insight, a focus on the promises of G-d for K’lal Yisrael on both a communal as well as a personal level. Therefore, in consideration of the half shekel, commanded to be given by the Children of Israel, it is relevant to consider the connotation of the word, rosh, “to lift up.” This word may connote the taking of a census. Yet, it may also be applied to the spiritual status of those who contribute the shekel, that serves as representative of them as an individual counted within the overall populace.

It is understood as an elevation of their soul to a higher level, bringing the individual closer to HaShem through the contribution made. When we give of our wealth on earth, we will be storing up treasures in heaven. Our good deeds are the only things that accompany us on the soul’s journey. In the morning prayers, as per a Talmudic passage we learn that while we do receive reward on earth for our mitzvoth, like tsedokah, the principle reward is in heaven.

In order to draw closer to HaShem, we bring an offering from our own possessions, from what is of value to us, like our monetary funds, time, or space that we share with others, as we contribute to the welfare of our communities. We are lifted up closer to G-d, when we give of ourselves to others, in whatever form our capacity permits. In fact, one translation of the Shema, is to love HaShem, with all of our heart, soul, and resources. We may give of our resources that may include more than money, time, and space, as well as offering ourselves, in order to be present with others; i.e. to serve as a witness in the midst of their nisyanos, and offer comfort.

Additionally, our resources could include our talents, that we may also use to serve G-d and others, as our capacities permit. It would be negligent not to use our skills in a way that serves G-d and others, as per the guidelines established through the commandments. So, we may give to others, using the skills, background and vocation we have acquired in life.

Also, consider that the sages teach that the Hebrew word, ahavah, meaning love, implies giving. We are commanded to love our brothers and sisters, and extend that love to others as well, since all mankind has a spark of G-d inside them, we are all created in G-d’s image. Yet, specifically, within the framework of K’lal Yisrael, we are bound together as one people, and responsible for each other. The half shekel is symbolic of this unity, because we may view ourselves as incomplete without each other. Joined together, we become part of the whole.

As a caregiver for my elderly mother, I have been able to harness the skills that I have developed over the years, for the sake of using them in regard to caring for a loved one. This is the essence of Kibud Av v’Em. Moreover, I am also acquiring new skills, learning along the way, as well as increasing my understanding of her needs.

The other day, another resident at the Rehab, where my mother is recovering from a broken hip, needed to call her daughter. She had arrived earlier that morning, and was distraught, because she did not know whether her daughter knew where she was. At first, she attempted to speak to me in Yiddish, until I told her that I was not a Rabbi, and never learned Yiddish, because I grew up as a Conservative Jew, and became ba’al teshuvah, later in life.

So, I let her use my phone, and finally after several tries, she was able to reach her daughter. In giving her my attention, my mother, who was sitting at the same table in the dining room as her, did not have my undivided attention as usual. However, K’lal Yisrael is responsible to each other.

parasha Tetzaveh 5785

“And Aaron shall bear the names of the children of Israel in the breastplate of judgment upon his heart, when he goeth in unto a holy place, for a memorial before HaShem continually” – Exodus 28:29, JPS 1917 Tanach

As a type if remembrance of the twelve tribes of Israel, so that the merits of the founding fathers of each tribe come before Him continually (Sforno). Thus, the children of Israel will be judged favorably in light of the merits of the progenitors of each tribe. This reliance upon the moral ground of a previous generation is not the norm of society today. Rather, the cultural shift rejects the past in favor of individualized styles and personal paths. Yet, there is something to be said for the norms and traditions of the past. In fact, it is precisely the continuance of values, dor vador generation upon generation that sustains the Jewish people in a world of shifting sands.

Inasmuch that one man, namely Aaron and all subsequent Kohein Gedolim took upon himself to bear the names of the children of Israel, his responsibility as an intermediary between the people and G-d denotes the sacredness of his role. This is also in contrast to the zeitgeist, wherein distrust of authority is rampant. However, we are a people of tradition, dependent upon HaShem and those who represent Him in the best interests of K’lal Yisrael. And who will bear the names of the last generation before Moshiach? It is a monumental role to be fulfilled.

The Lubavitcher movement opted in favor of an emphasis on the individual as a lamplighter, responsible for “lighting the lamps” of Yehudim who are in need of encouragement in the right direction. Even so, ad mosai? We wait longingly, for the Geulah, wherein the fruition of the generations will be revealed, when the Kohein Gadol will once again bear our names. Until then, we are not forgotten, nor forsaken, no matter how rough the challenges are in Olam Hazeh.

parasha Mishpatim 5785

After the Children of Israel left Mount Sinai, where HaShem revealed Himself amidst the thunder, lightning and sounds of the shofar, the Torah begins to record the mishpatim, the civil laws and such that also derived from Sinai. How are we to view the contrast between the awesome nature of the Sinai experience, and the listing of these very practical las that are meant to govern the details of life in respect to societal issues?

The revelation at Sinai was an overpowering display of the magnitude of G-d’s presence when he “descended” upon Sinai, wherein even a lowly handmaid experienced more prophetic insight than the prophets who were to come in later years, according to the Talmud. When we consider the mishpatim, these seem very dry, compared to the experience at Sinai. Perhaps, we are meant to understand that “religion,” so to speak, is not only about awesome spiritual experiences, rather, also, comprises the actual observance of Torah within all facets of life.

Therefore, not only in the synagogue where we connect to HaShem by transcending the mundane, but, even in the myriad details of our lives with respect to justice and fairness in society. When we reflect on this dual understanding of Judaism, then we should arrive at the realization of how “everything matters,” in respect to our Emunah. Our faith in HaShem can not only be an abstract faith, disconnected from the other areas of our lives outside of the synagogue. Our faithfulness to HaShem includes our responsibilities to others as designated by Torah.

There is no divide between religious belief and the practice of our faith with respect to carrying out the responsibilities that are placed upon us. They are part and parcel of the same essential nature of what comprises Judaism – a way of life that enters all arenas of our lives. Yet, faith, hope and trust in G-d can carry us through the challenges of attempting to lead righteous lives.

parasha Mikeitz 5785

“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.