Na’aseh V’nishmah

“We will do and we will listen (understand).”



A pledge of loyalty was made first – a commitment to the observance of Torah – before fully hearing or understanding why it was important to observe the mitzvoth. Instilled with yiras H’Shem (awe, reverence, and respect toward G-d), they decidedly committed to His words.

A certain sense of “intuitive knowledge” already exists within us. Contrary to the appearance of blind obedience to G-d’s commandments by stating first, “We will do,” Avraham Kook, the first Chief Rabbi of Israel explained that at Sinai, the people were intuitively connected to their “natural essence” that was in alignment with G-d’s will, unhindered by the prevailing culture at that time.

They had been removed their shackles of Egyptian civilization, brought into the desert, and had revealed to them G-d’s Presence at Sinai – this was a transformative experience of the nth degree.

Today, many of us are entangled to a lesser or greater extent with the surrounding culture of society – the zeitgeist that is composed of the shifting sands of time, and therefore not a stable, nor a consistent foundation to build upon.

It is important to extricate ourselves from the beliefs and practices, presuppositions and behaviors of society, especially the pseudo-morality and virtue-signalling that permeates society today, via the so-called social justice movement, institutional capture, and educational indoctrination. After removing the confusion that occludes our intellectual faculties, the value of Torah will become inherently understood. B’ezrach H’Shem (With the help of G-d).

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parasha Bamidbar 5783

weekly Torah reading: Bamidbar (Numbers 1:1 – 4:20) 5783

“And the L-RD spoke unto Moses and unto Aaron, saying: ‘The children of Israel shall pitch by their father’s houses; every man with his own standard, according to the ensigns.’”

– Numbers 2:1-2, JPS 1917 Tanach

B’nei Yisrael were encamped around the Mishkan, according to their tribal affiliation. Aaron’s family and Moshe’s family were encamped on the east side, facing the front of the Mishkan. The Levites were encamped on the other three surrounding sides of the Mishkan. The rest of the twelve tribes were encamped further away from the Mishkan, three tribes on each side, north, south, east, and west.

The Levites were assigned the tasks, regarding the carrying of the Mishkan. B’nei Yisrael had been encamped at Sinai; now, these responsibilities were given, specifically, to each of the three Levite families, in preparation for the movement of the camp. First, a census was taken, of all the men eligible for war. The Levites were counted separately; they were chosen “to do the service of the tabernacle” (Numbers 3:6-8, JPS).

At the center of the encampment of the B’nei Yisrael [the Children of Israel] was the Mishkan, meaning “dwelling place.” This is where H’Shem’s presence, the Shechinah dwelt. The Hebrew word, Shechinah is derived from the word Mishkan. H’Shem would appear to Moses, when His presence rested between the two cherubim [golden angels], on the cover of the Ark of the Covenant. Also, He appeared within the manifestation of the Clouds of Glory to all of Israel.

Sovereignty within the Kingdom

Emotional attribute: Malchus -kingdom, sovereignty, autonomy

Malchus (sovereignty) may also be rendered as autonomy. Human beings are created in G-d’s image, so we are obligated by our godly nature, at least to make an attempt to reflect His attributes. We were also given free will; therefore, to varying degrees, we may seek an autonomous stance in life; yet, to see ourselves as independent of G-d would only be self-deception. 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)

G-d’s sovereignty is made known through His commandments; and the enactment of his judgments. His sovereignty may be recognized in the manner that the natural world is continues to function well under the right conditions. He not only created the world, He also interacts via His guidance. Every atom and cell of all life is still maintained by the energizing principle of His spirit. Even inanimate things like rocks, composed of minerals, would disintegrate, if its integrity was not upheld by a minute amount of the divine.

Past Archetypes

The Relevancy of the Past

This is important to understand; as soon as an event is dismissed as a story or myth that has no historical relevancy, that is to say, it is invalidated as an actual occurrence, the principles drawn from the event are also undermined. Thus, in the postmodern age, where everything is ripe for the taking and immediate dismissing, one stroke of criticism can cast down the truth, and hide it from the minds of that generation.

Unless we reclaim history, historical narrative, and the validity of the events described in the Bible, this entropy of all that is meaningful from the past will prevail, until the world is unrecognizable. Where do we begin? We do not need to worry about beginning. We already have the events of the Bible, more or less, ingrained in our memory, regardless of our background.

There is an adage concerning the study of Torah; it is emphasized that review is necessary to strengthen the bond of memory of these events to the soul. Improve upon what you already know; build up what has eroded over the years, since your bar or bas Mitzvah. If you recognize the declining values of this generation, and entropy that began in the 1960’s, and has culminated in institutionalized moral decay, then consider where you stand on the issue of societal norms.

On the other hand, if you already steeped in Yiddishkeit, and a thorough understanding of the Torah, consider the words of Abraham Heschel, that “when the crisis of today is ignored because of the splendor of the past” then the messages of the Bible remain ensconced in a gilded cage, without bearing relevancy on the present (Heschel, G-d in Search of Man). Thus, it is up to this generation, to reach out to youth, and those on the fringes, to strengthen our heritage.

New Age Revelry

The Ubiquity of Spirituality without Religion

The sovereignty of the individual is ultimately supported by the Higher Authority of G-d. We are guided by lasting principles that enable us to direct our autonomy toward a worthy goal. We work in tandem with His guidance, recognizing that ultimately, He should be L-rd over our lives.

 Yet, today, in the chaotic postmodern world, where spirituality abounds, devoid of a connection to a transcendent G-d, man raises himself up as the highest authority. Indeed, many, who are steeped in New Age spirituality view themselves, and all humankind as part and parcel with the divinity of G-d, irrespective of His transcendent nature. In other words, they view themselves as divine, without recognizing a higher authority.

As shocking as this may sound to anyone who holds a traditional religious worldview, it should be noted that the separation of spirituality from religion is gaining ground in the world. As people move away from traditional concepts of G-d and religion, the yearning for something other than the mundane compels many to fill the void in their lives with anything under the sun, except the idea of a G-d who has moral expectations of us.

The main tenets of monotheistic faith, in particular, are replaced by alternatives that have less of a demand for responsibility to a moral order, and more of a subjective, experience-based spirituality without a particular moral code. Thus, any conception of an absolute authority that can guide our lives is substituted with the individual being the highest form of authority.

Where will this rift between religion and spirituality lead? There seems to be a growing consensus that religion is too binding upon the freedom of an individual; hence, the embracing of a myriad diversions from the revealed truth at Sinai, encompassing subjective experiential pursuits. Worse than worshiping other gods, many within the New Age Movement are worshipping themselves.

The Principal Part

shiur for parasha Behar-Bechukosai 5783

“If ye walk in My statutes, and keep My commandments, and do them.”

 – Leviticus 26:3, JPS 1917 Tanach

Through the revelation at Mt. Sinai (Mattan Torah – the giving of the Instruction), H’Shem revealed His will in the form of the Commandments. Clearly, the Ten Commandments, in and of themselves, are the pivotal commandments meant to guide the moral sphere of our lives. All the other commandments are derived from these. The Aseret Dibrot (Ten Utterances) reflect the principal part of G-d’s Torah – His expectations of us.

The observance of the commandments is meant to lead us into a state of kedusha (holiness), so that our very lives may be sanctified through their performance. “The reward for a mizvah (good deed) is another mitzvah” (Pirkei Avos 4:2). In other words, more opportunities to do good will be given to us as we continue to observe the mitzvot.

Yet, these opportunities may require the use of our discernment, in tandem with the prevailing directives of our conscience. Ultimately, through the negation of our will, which is often contrary to G-d’s will, we may mature according to His guidance in our lives. To serve Him (avodah) becomes the task of the “inner person,” wherein the battle is fought between the yetzer tov (good inclination) and the yetzer hara (evil inclination). We need to bend our will to serve His will, thereby aligning ourselves with Divine Guidance and transpired will.

“Do His will as though it were your will.”

– Pirkei Avos 2:4, traditional text

Trust in Providence

parasha Behar-Bechukosai (Leviticus 25:1 – 26:2) 5783

“And the L-RD spoke unto Moses in mount Sinai, saying: Speak unto the children of Israel, and say unto them: When ye come into the land which I give you, then shall the land keep a Sabbath unto the L-RD.” 

– Leviticus 25:1-2, JPS 1917 Tanach

At the beginning of the parasha, an emphasis is placed on the Shemitah commandment, in particular, being given at Mt Sinai. All of the commandments were given at Sinai; therefore, the question may be asked, why is Shemitah singled out from amongst the other commandments? First of all, it may be understood within the context of emunah (faith). For, H’Shem guarantees, “I will command My blessing upon you in the sixth year, and it shall bring forth produce for the three years” (Leviticus 25:21, JPS 1917 Tanach).

To rely on H’Shem’s word that he would bestow a blessing upon the children of Israel, so that their crops would produce an abundance of yield, enough to last for three years, this is an act of emunah (faith). Only H’Shem could make this guarantee; so, inasmuch that Torah specifically notes the commandment to observe the Shemitah year, wherein the seventh year the land is to lie fallow, this is a reminder that H’Shem gave the commandment on Mt. Sinai, He is the Guarantor; only G-d could assure the people that by placing all of their trust in Him, He would provide for them until the new crop of the following year produced a yield.

The Shemitah cycle also conveys the essential truth, the epitome of historical realization from a Biblical perspective, that after six thousand years, there will be a Sabbatical Millenium. The thousand-year Sabbath begins with the reign of Moshiach in Yerushalayim (Jerusalem); it is considered the first part of Olam Haba (the World to Come). Therefore, in light of this expectation, we are to prepare ourselves in this world, so that we may partake of the reward, likened to a banquet, in the next world.


“‘This world is like a corridor before Olam Haba (the World to Appear); prepare thyself in the corridor, so that thou mayest enter into the banquet hall.'”- Pirkei Avos 4:21).

Yesod: Foundation

Sixth week of the Counting of the Omer

The middah (character trait) of yesod, meaning foundation, amongst other renderings, such as covenant, bonding, and Tzaddik (Righteous One). Where is the stability in our lives? Are there consistent factors in our lives that contribute to a sense of stability? Or are we standing on shifting sands, always changing with the winds of the time? Societal norms will always change; yet, lasting values are grounded in sound ethical, religious, or moral principles. Our foundational beliefs will sustain throughout the challenges of life, from both within ourselves and from without.

Choosing the Good

Mesillas Yesharim: The Path of the Just – Zechirus

Ramchal writes that pertaining to the quality of zechirus, the trait of vigilance along the derech (path) of righteousness, one must first acquire an understanding through contemplation of what is good and evil, in order to make the right choices in life. Once clearly defined, then one can choose the good and avoid the evil. Moreover, it is not enough to have an abstract understanding of good evil; rather, the understanding should lead to application.

Therefore, one needs to scrutinize thoughts, speech and behavior, in order to make an honest assessment of oneself. If good draws us near to H’Shem, and evil will distance ourselves from Him, then this concept may be applied in the following manner: to ask ourselves, when in doubt, whether such and such will bring us closer to H’Shem or result in creating a separation. As is written, “Your iniquities have separated between you and your G-d” (Isaiah 59:2, JPS).

We may familiarize ourselves with the basic components of Jewish belief and practice; yet, the test of whether or not we are actually walking along the path prescribed for us, has to do with how we spend most of our time, what are presuppositions are, and whether or not we are consciously aware of H’Shem’s presence. Otherwise there will be a disconnect in our lives between our beliefs and actions; moreover, what ultimate value will our practice have, if there is a separate area of our lives that is not permeated by our beliefs?

Heshbon hanefesh, literally, an “accounting of the soul” can be used as a means to align our thoughts, speech, and action with G-d’s expectations of us, and rein in any area of our lives that has not yet been subjected to His sovereignty. This endeavor entails much reflection, and a constant dedication to the true good, designed to bring our souls closer to H’Shem.

How to Be a Mensch

The promotion of virtue within a human being is the original idea of changing oneself on the inside, in order to become a better human being. This type of virtue acquisition is ensconced within the tomes of religious libraries, and the shelves of classical antiquity that are becoming more like tombs, in the face of a redefining of virtue. If virtue-signalling continues to replace actual virtue in the minds of this generation, then all virtue will eventually be lost.

Virtue as defined by religion and classical works of antiquity is a moral compass formed by character development that takes place within the human soul. Discernment, courage, self-control, and a sense of fairness are some of the main virtues of classical antiquity. Patience, kindness, humility, and compassion are a few of the virtues found amongst the world’s religions. Doing unto others as you would like to have done to yourself is a key adage meant to foster consideration to others. And, loving your fellow person as yourself exceeds the limitations that are inherent from a sense of egoism.

Yet, the trendy virtue-signalling of more recent years is based upon a set of pseudo-values that lack the countermeasures to put a rein on one’s own negative character traits. In fact, it is entirely possible to fall prey to virtue-signalling, without becoming virtuous at all. If we are considerate, then we should be considerate to all. We should not only be concerned for specific “oppressed” groups within the framework of identity politics; rather, also, for those who are labeled “oppressors.”

By labeling, categorizing, and placing into good groups and bad groups, we are overlooking the uniqueness and individuality of each, and every person categorized. “The line separating good and evil passes not through states, nor between classes, nor between political parties either — but right through every human heart — and through all human hearts.” (Aleksandr Solzhenitsyn).

Thus, every individual has a fine line within themselves, wherein both hate and love, compassion and intolerance exist. We should compel ourselves to demonstrate love toward all human being, rather than love some and hate others. Also, in regard to compassion for all, instead of compassion for some, and intolerance for others.