The Tree of Life

parasha Vayeishev 5785

It makes perfect sense for Yaakov’s son, Yoseph to also encounter an angelic being in the physical form of a man. In this week’s parasha, Vayeishev, Yoseph is sent on the mission to check up on his brothers, who are pasturing sheep at Shechem. When Yoseph seems to be meandering, and perhaps straying from his intended course to fulfill the task given to him by his father, grooming him as the next leader of the family, he happens to meet a man.

According to Rashi, this is the angel Gabriel, who points him in the right direction towards Dothan where he will find his brothers. Ramban explains, that “the Holy One, blessed be He, sent him a guide without his knowledge in order to bring him into their hands” (commentary on Genesis 3:15, sefaria.org). The significance of sending an angel is elaborated upon: it was necessary, so that the counsel of HaShem would be carried out (Proverbs 19:21).

This occurs against the backdrop of jealousy, already being harbored by his brothers, because of his dreams of superiority that he shared with his family. When he arrives, they take the opportunity to prevent him from gaining leadership over them, by selling him to passerby on their way to Egypt. We know the rest of the story of how Yoseph suffers, accused wrongly, landing up in jail, until he is released and ushered into Pharoah’s court.

Had he missed the mark, by not being able to find his brothers in Dothan that fateful day, he would not have been able to procure the means for preserving his family’s lives during the famine that ensued twenty-two years later. The question is what can we learn from this occurrence, whereof almost going astray, divine intervention leads him back upon his designated path in order to accomplish his divine mission?

In life, there are times that are crucial, for some future reckoning that we are unable to see down the road, that something needs to happen to keep the present in sync with the prescribed future of an individual. And, we cannot predict how that singular meeting, event, or decision will impact others after it plays out in the aftermath. These may be understood as choice points in our lives, where hashgacha peratis (divine guidance) plays a role in the unfolding of a situation for the sake of posterity.

Yom Kippur 5785

“Who shall ascend into the hill of HaShem? Or who shall stand in His holy place?” – Psalm 24:3

Yehi razon – may it be the will of HaShem that we be able to stand before Him, during the Yomim Noraim (Days of Awe), as the decrees are sweetened in our favor, through tsedokah, tefillah and teshuvah (charity, prayer, and repentance). For only through His mercy, can we be forgiven, despite our aveiros (sins). As erev Yom Kippur approaches, we still have time to avert the severity of the decrees made against us through teshuvah, tzedakah and tefillah up until the time that the door closes for the year. On Yom Kippur we afflict ourselves (Leviticus 16:29-31):

If the animal soul is neglected, as required to follow the pursuits of the godly soul, how will this affect the psyche? The soul may be nourished by the righteousness that ensues on the derech (path), when it applies itself to study and prayer. Yet, the resistance from the animal soul may manifest in unpleasant feelings, because it is being deprived of its way upon the person. So, there is the soul, with all of its attributes, divided into the godly soul, and animal soul. Yet, these two are part of the whole. Therefore, both affect the person, within the framework of mind, body, and spirt.

In a sense, the distaste that the animal soul has for things spiritual may show up as negative emotions, that wear upon the person. Is this a sign that something is wrong with the person? On the contrary, it is like the feelings and discomfort we have when fasting on Yom Kippur. We are fasting for the sake of our soul; yet, the accompanying unpleasantness of the fast are a sign that it is working, like purifying us from the dross, until we are refined.

So even that well-known adage from the secular world of exercise applies: no pain, no gain. If G-d made all things holy, wholly pleasant to the soul, without any resistance from the yetzer hara (stemming from the animal soul), then it would be easy to do good, and what reward could there be for that? Rather, because of the challenges and difficulties that oppose our endeavors to follow the path of righteousness, we are rewarded, both in this life, and the World to Come.

parasha Shoftim 5784

“Judges and officers shalt thou make thee in all thy gates, which the L-RD thy G-d giveth thee, tribe by tribe; and they shall judge the people with righteous judgment.”

– Deuteronomy 16:19, JPS 1917 Tanach

“Whatsoever thy hand attaineth to do by thy strength, that do; for there is no work, nor device, nor knowledge, nor wisdom, in the grave, whither thou goest.” – Ecclesiastes 9:10, JPS

According to Mei HaShiloach, it is important to emphasize the last phrase of this passage, “… so that you may live.” He explains that the Zohar connects this passage to a verse from Ecclesiastes, that notes how we are only able to do mitzvoth, and acquire knowledge & wisdom in this life” (Ecclesiastes 9:10). Therefore, whatever is done with mishpat, literally, judgment, as well as discernment, awareness and mindfulness will remain with us, “so that we may live.”

That is to say everything done with mishpat will continue to be part of us, and on our record for the good in the Book of Life. Yet, whatever is not done in judgment, dissipates, hinted at by the latter part of the verse, as the Meir Shiloach explains, if done with mishpat, our good deeds will not descend into Sheol.

To have a good sense of discernment, means to know what is permitted and what is forbidden to us. In our lives, discernment is more important than our feelings. This is an important tenet of Judaism, and what differentiates living for sake of a set of higher values versus living to only please oneself in this world.

Without HaShem’s guidance, we are subject to the irresoluteness of our convictions. Without a Higher Authority to appeal to, we are setting ourselves up to become the purveyors of truth. Instead, we must subject ourselves to HaShem’s sovereignty over our lives.

parasha Re’eh 5784

“Behold [See], I set before you this day a blessing and a curse: the blessing, if ye shall hearken unto the commandments of the L-RD your G-d, which I command you this day; and the curse, if ye shall not hearken unto the commandments of the L-RD your G-d, but turn aside out of the way which I command you this day.” – Deuteronomy 11:25-28, JPS 1917 Tanach

The Hebrew word, re’eh, meaning, to see, may also be understood as “to perceive.” This reading of the word re’eh, may allude to a more subtle understanding of the passage. To some degree, we know that there are consequences for the choices that we make in our lives. Yet, our discernment falls short of the mark, if we do not acknowledge this principle within the realm of our everyday lives, specifically, within the sphere of morality, in regard to our every thought, word, and deed.

“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 among all the nations” (Deuteronomy 30:1, JPS). When we “bethink thyself” of the blessings and curses, i.e., perceive that the consequences of our actions are a direct result of following or not following the commandments, then, we will “return unto the L-RD thy G-d” (Deuteronomy 30:3, JPS). In other words, we will be compelled to return to HaShem, when we see the evidence of G-d’s influence in our lives, by way of the individual blessings and curses that we receive, based upon our conduct in life. This awareness draws us closer to HaShem, in acknowledgment of His sovereignty over our lives.

The Divine Path

d’var for parasha Eikev 5784

“And now, Israel, what doth HaShem thy G-d require of thee, but to fear HaShem thy G-d, to walk in all His ways, and to love Him, and to serve HaShem thy G-d with all thy heart and with all thy soul.” – Deuteronomy 10:12, JPS 1917 Tanach

G-d is perfect: He is complete as he is; there is no darkness in Him, only light. “There is no aspect of G’d that can be enhanced by the gift of man” (Akeidas Yitzchak on Deuteronomy 10:12, parasha Eikev, sefaria.org). Although the offerings of the Levitical system were established for B’nei Yisrael to draw close to HaShem, the offerings themselves do not increase the esteem, holiness or goodness of G-d. Rather, the offerings serve to rectify our relationship to G-d, connect with Him on different occasions, and humble ourselves before Him.

Out true avodas is prayer of the heart, and fostering awe, reverence and respect toward HaShem. “To walk in all his ways” goes beyond offering the cows of our lips (our prayers; see Hosea). Out lives are to be saturated with the various ways that HaShem prescribed for us to live through the commandments. And our greatest love is to be toward HaShem our G-d, as recited in the Shema. So, any modern-day idolatry that stands between us and HaShem should be carefully removed from our heart, like the effects of poison being diluted with water.

Serving HaShem includes following His commandments. There is reward for doing so, and a punishment for disallowing the commandments to guide our lives, deeming them inconsequential. It is too easy to rationalize that certain commandments are not of benefit to a modern lifestyle; yet, in not adhering to them, we induce negative consequences into our lives. It would be better to bring in the blessings, through the performance of the mitzvoth.

The Blessed Life

five thing essay: a multifold perspective

Zionism needs to be understood within the context wherein it developed. I am only learning now about the complex history of the Zionist movement that began in the late 1800’s, despite the yearning for Israel that has permeated the souls of the Jewish people ever since our expulsion at the hands of Rome about two-thousand years ago.

Today, I am less inclined to partake of the fancies of the world, for they are truly sheker (vanity). Compared to what HaShem has in store for His people, this world of materiality pales in comparison. And, so, I attempt to remain “interiorly detached” from the things of this world. It’s as if I am focusing on the end game, when Messiah will reign from Jerusalem.

Detachment from worldly things, emotions and relationships is an underlying theme and goal in my life. It is not so much an asceticism; rather, something akin to the austere life of those whose only companion is the silence of the soul’s sanctuary. As if there is an imaginary ark, present within the midst of the distractions of life. Most of the pastimes that are not in accord with my derech, I left behind many years ago. Yet, there are still many challenges along the way.

Eighteen years as a ba’al teshuvah, partaking of the amenities and benefits of the local shul that I attend. Yet, where will my spiritual journey lead from here? Am I being called elsewhere? I intend to fulfill the mitzvah of kibud av v’em, specifically, in regard to becoming my mother’s caretaker, as she did for my father, her husband, who passed in 2018.

Perhaps, this is a prime example of following the commandments to a degree in our lives wherein it is clear, that we are living up to the expectations of HaShem. For, Torah does not exist in a vacuum; rather, it is meant to be applied to our lives. I always joke that the easiest mitzvah for me to fulfill is growing a beard. All I need to do is wake up every morning and not shave.

Soon, I will be waking up every morning and walking six miles to the independent living facility where my mother lives, and helping her with tasks throughout the day. On Shabbos, we will attend services and have shalom bayis, if HaShem permits. It is not easy for anyone to take this kind of responsibility upon oneself for the sake of a parent. Yehi ratzon, all will be well.

Soul Maintenance

a motzei Shabbos reflection

Seeking refinement and purification of self should be of the upmost importance, as part and parcel of the experience of being a Yid. I would emphasize that it is written in Pirkei Avos that studying Torah should lead to observance of the mitzvot; otherwise, there will be a disconnect between the intellect and the heart, knowledge and practice, intention and fulfillment.

I struggle to maintain a sense of yiddishkeit day by day, unless I am diligent about the details of my daily practice. Outside of a community that is manifest in proximity to the individual aspirant on the derech, the path is more challenging.

Meeting once a week on Shabbos for in-person services, while attending an online weekday meaning with another shul is not enough to provide the essential grounding that I seek in Judaism. Yet, this is my walk, until another door opens, and HaShem shows me the way.

“A man’s heart deviseth his way; but the L-RD directeth his steps”

– Proverbs 16:9, JPS 1917 Tanach

In parasha Eikev, the Children of Israel are admonished not to stray from the derech and get caught up in the idolatry of the nations that they are about to displace in Eretz Canaan. Maintaining a sense of purity today, especially when one does not live in a more insular yiddishe environment, is challenging.

For myself, after nearly twenty years since I became ba’al teshuvah, it’s as if I am still not settled into the most advantageous niche for my spiritual growth. Yet, I trust that HaShem will lead me along the way to the next endeavor if required for my personal improvement.

Va’etchanan 5784

“Hear, O Israel: The L-RD our G-d, the L-RD is One.”

– Deuteronomy 6:4

Rashi contends that after the Geulah (Redemption), the world will acknowledge the Oneness of HaShem. His comment elicits the immediate question: what will occur to bring forth this shift in understanding? And, what does this shift encompass? (Moving from one perspective to another).

When the Shema was prescribed by Moshe, the world was full of pagan idolatry. Yet, today, we can surmise the many ways that can be considered idolatrous as well. What will be the unifying factor, bringing the world to the realization that there is only one G-d, Who should be served with all of one’s heart, soul and might?

There are too many lures, distractions and competing factors for one’s attention, drawing one away from focusing on G-d. R. Yosef Yitzchak of Lubavitch comments that shema (“hear”) also means “comprehend”. The commandment has to do with the comprehension of the oneness of G-d. Aside from the study of Torah, refinement and purification of self is required to enable oneself to sense the Divine. This brings us to the realm of values.

We must reduce the unnecessary distractions in life that diminish our spiritual capacity to connect with HaShem our G-d. This effort will differ for each and every individual that undertakes a sincere endeavor to do so; therefore, we should make a careful personal assessment of our own personal lifestyle choices using the guidance of Torah as a moral compass.

As the World Spins

Isn’t most of the world blinded by the entertainment, that desenistizes us to violence, and makes us think that all the world really is a stage, as if Shakesperean actors are performing for us on television in the movie theatres, and even in real life, which is actually more fascinating than the illusions on the screen, if we venture to learn about what is really happening in the world.

Does art imitate life or life imitate art? Two sides of the same coin. However, the more that I follow the details news and developments each and everyday for the past several weeks, I get the viscereal sense that this is a real life drama, building up in the Middle East.

If we shut out the news by tuning out, turning off the television and shutting down our computers, and electronic devices it is still happening. And America is not immune, nor a place of refuge from the realities of the Acharit HaYamim (the End of Days) that have been transpiring on earth, especially with the onset of the Covid Plague.

Perhaps, the revolution will not be televised; and, even moreso, we are already within the midst of it. Woke ideology permeates almost every facet of society, and those who endeavor to uphold the truth in their lives need courage to stand strong against the tides of change. “And every eye will see G-d’s return to Zion.”

Orientation Toward Mercy

“As for me, in the abundance of Thy lovingkindness will I come into Thy house; I will bow down toward Thy holy temple in the fear of Thee.” – Psalm 5:8, JPS 1917 Tanach

The reality is that when we face East to recite our prayers (outside of Israel), we do so in regard to directing our thoughts, heart, and focus toward the location of the Beis HaMikdash. This seems especially prescient to me, after Tisha b’Av, when the intent of that day is to dwell upon and reflect the loss of the Temple, and the on the otherside of the coin, acknowledge the rebuilding of the Third Temple. May we all merit to see that day.

Until we arrive at that day, where we are not only praying toward, rather, also, praying at the Holy Temple, we are called upon to pray in small sanctuaries (Ezekiel 11:16). Our prayer should be like entering into an inner sanctuary of solitude as well, finding refuge and solace.

Yet, upon leaving the physical space of worship, and stepping out of sacred time spent in communion with HaShem, we need to carry over those positive feelings into our lives. We each have certain areas of our lives that need improvement. This may include relationships with others. As such I offer these prayers, based upon the first few morning prayers in the siddur:

Ribono shel olam, may Your mercy overwhelm your attributes. And, may our limited capacity to show mercy toward others, also influence our middos. Specifically, may our mercy diminish our anger and frustration toward others. Amein.

In like manner that we request G-d to deal with us according to his attributes of kindness of mercy, we should be be compelled to show kindness, and have mercy toward others; so, that our negative emotions be overruled, diminished, and vanquished for the sake of the good, and peaceful relations with others, especially family, friends, and acquaintances.