“A word fitly spoken is like apples of gold in settings of silver”
– Proverbs 25:11, JPS
Raise me up above my thoughts, so that I do not equate ideas with personhood. We are more than our beliefs, ideologies and political views. Perhaps, if more of us realized this, rather than falling prey to the unspoken adage, “the personal is political,” the world would be less divisive. A word well-chosen is better than an onslaught of personal opinions, or flow of ideological ideas. A barrage of convictions held, delivered as a statement of faith, may truly get the point across to another person who holds different views; however, this does no make for good conversation, nor bridging the divide between the entrenched positions have lurking below their personas.
I, myself, and included as one who needs to hear these words, written partly from personal experience, as well as from an understanding gained through what others have recommended for the sake of conversations. Meeting another person where he or she is at is crucial. Although, sometimes, I have to backtrack in a conversation, and explain directly that I’d rather learn more about the other person’s viewpoints than espouse my own, I am making my way closer the better conversation. Sometimes silence for the sake of peace is the best remedy.
Yet, when, it is more a matter of defending truth, especially that of the existence of G-d and the authority of scripture, as well as the actuality of Biblical events, like the revelation on Mount Sinai, I can hardly keep silent. For the sake of conscience, I must speak my mind, as well as a deterrent against being influenced by the words of others, intended to undermine my own faith. Yet, can I do any of this with a smile on my face, and compassion in my heart toward the other? It is challenging to maintain a balanced approach to open and honest communication, for sure.
The B’nei Yisrael (Children of Israel) were on the poise of entering the Promised Land. Yet, they may have been overconfident, because of their recent victory over the two kings, Sichon and Og, who represented the last obstacles for B’nei Yisrael to conquer, before entering the land of Canaan. These kings had challenged the Children of Israel, inasmuch that Sichon and Og, and all their ilk were serving as the protectors of the seven Canaanite nations, of whom would be imperiled by Israel, once B’nei Yisrael entered the Land.
Nevertheless, Sichon and Og were defeated, thereby boosting the morale of B’nei Yisrael. Moshe took advantage of this opportune time to deliver a speech that would last thirty-seven days. His opening words consisted of a veiled rebuke of the nation; i.e., rather, than directly mention their transgressions, he alluded to them by place-names where they had sinned. The subtle nature of the rebuke was designed to prevent the antagonism, that might have occurred on the part of the B’nei Yisrael, if Moses was more direct in pointing out their failures.
This reminder may have inspired them to consider in their own hearts, the nature of their aveiros (sins), eliciting a greater sense of teshuvah (repentance) than had been previously acquired. In like manner, HaShem will send us signs, initially gently reminding us; yet, if we do not hear the wake-up call, it will become harsh. So, “Let us search and try our ways, and return to the L-RD” (Lamentations 3:40).
If there is one thing that I do not tolerate, it’s any type of aggression from a man toward a woman. What kind of society promotes, under the banner of social justice, the advantages of biological males over women in sports? There’s a reason why there are men’s and women’s sports. It is absurd to think that a biological male identifying as a woman was permitted to compete against a biological woman in a boxing event at the 2024 Olympics.
This is disgraceful. The seriousness of the imbalanced match cannot be overlooked. That is why I am speaking up and out about this, although the issue, with plenty of examples from the past, had not caught my attention and incited my ire to the degree that this instance has done. Where is the outrage? Kudos to J.K. Rowling and Caitlyn Jenner for speaking out about this unfair condition imposed upon a female Olympic participant.
Is this the “enlightened road” that Woke Culture is leading the world down? It is not a path that will lead to “the right side of history.” It will continue to further a dystopian view of reality where morals are nigh, and fairness has been cast aside for an unyielding totalizing ideology that allows for no exceptions.
Many years ago, I competed in collegiate karate tournaments as a brown belt. There were always separate men’s and women’s teams and individual competition. To think of female students going up against men college students is absurd. By comparison, I am astounded that in the Olympics, this was permitted: wherein for the sake of social justice, women are placed in harm’s way in an unfair competition.
Angela Carini deserves all of the compassion the human heart can muster, as she is the most recent high-profile victim of this moral conundrum. Not that she would like to be seen as a victim, as she herself said, she stopped the fight, so that she could hold her head up high. I know what goes into training for a tournament, as I was the member of a three-person karate team. I can hardly imagine what goes into training for the Olympics; and, for all her effort, she was not given a fair chance.
“Phinehas, the son of Eleazar, the son of Aaron the priest, hath turned My wrath away from the children of Israel, in that he was very jealous [zealous] for My sake among them, so that I consumed not the children of Israel in My jealousy.” – Numbers 25:11, JPS 1917 Tanach
There are particular moments in life, that stand out in relief against the ordinary. Sometimes, we may think of these moments as opportunities to experience life, to a greater degree, than our previous collection of unique times. Yet, there are moments that are not about passive experience, rather, that demand a response, to meet the requirement of some challenge presented to us in a manner that we had not previously expected.
When B’nei Yisral (the Children of Israel) were weeping in front of the Mishkan after realizing the gravity of their aveiros (sins), an Israelite Prince brazenly took a Midianite Princess into his tent, in front of Moses, Aaron, and the people. This was the same type of effrontery that the people were grieved over; yet, no one responded except for Pinchas. Because of the zealousness of Pinchas, the plague was stopped, and he was rewarded an eternal covenant of peace.
The people, as brought out in Nesivos Shalom, were initially indifferent to the immorality that they witnessed, despite their immersion in teshuvah (repentance) at that moment. Yet, it is not clear whether their weeping was truly out of remorse. Pinchas leapt into action, even without a nod of the head from either Moses and Aaron; he acted out of zealousness, on the spur of the moment. This action sent shockwaves throughout the community, making a strong impression on a lukewarm people.
As long as I am contributing to the world, something of importance, I am content in my efforts to bring awareness, positivity, and renewal with a conscience focused on the values that I uphold as a human being with the temerity to speak boldly about what is important amidst the chaos.
Recently, I had an experience while reading a book by Viktor Frankl, wherein I resonated with a passage having to do with a man who decided to reclaim his life. I felt as if it was also time for me to do so. These kinds of spiritual motivations occur in real-life situations as well. Those whom inadvertently bring us back to the roots of ourselves, may do so unknowingly; yet, these encounters have been arranged from shomayim (heaven) for the sake of our spiritual growth.
I am reminded how years ago, an activist acquaintance of mine, when I associated with Leftists, told me that I can not remain neutral regarding the Israeli-Palestinian Conflict. He framed his statement in a manner that connoted neutrality as a stance that was not moral. Indeed, reflecting upon this now, I concur, in light of what Simon Wiesenthal said, that to remain silent in the face of evil is to be complicit. I am paraphrasing his well-known statement. And, now, I cannot remain silent.
I am disgusted with the video footage I watched of anti-Israel and pro-Hamas supporters outside the Amtrak Union station in Washington D.C. The facsimile of the Liberty Bell was vandalized, as was the statue giving credence to the discovery of a New World by Christopher Columbus. It is here, where a year and a half ago, I spoke with someone who attempted to give me advice, pertaining to my relentless cause of raising awareness of the dangers of Woke Ideology. He seemed to think that in doing so, I was placing myself in the fray, by countering the ideology, as if I was no different than them. This has remained with me ever since, and is why I try to transcend my critiques by making clear my values, and offering a way to higher ground. So, here goes my attempt to contribute something more than reactionary feedback to the chaos that plagued D.C. today when Netanyahu spoke at Congress.
What is the angst that drives protestors? Frustration is a key element, as mentioned by Eric Hoffer, in his book, The True Believer. It is the angst that fuels the fire of activists and would be do-gooders, today’s social justice warriors who rise up against the establishment in general for the sake of so-called vague sense of freedom, with cries of “liberation,” unaware of the original meaning intended. From the Marcusian mentality, liberation is that which frees human beings from the constraints of morals, so that their impulses can reign. That is the underbelly of radicalism that energizes the Leftist rage against the machine.
The same chants twenty years ago, that I heard in Philadelphia and L.A. are being heard in Washington D.C. “The people united shall never be defeated,” and “whose streets our streets.” I would think that they must also be chanting “No Justice No Peace,” the rallying cries of the Left. Yet, the pro-Hamas activists are not the kin of the radical Left, per se; rather they are the ilk of barbarism that plagues the world. It is appalling to witness their support for a terrorist group that committed horrific atrocities on October Seventh in Israel.
I would like to be able to get along with people in my social sphere, including those who believe, think, and live differently than me, depending upon their ideological beliefs or casual attachment to their sense of Jewishness. I am guilty to of a casual attitude toward my own level of Yiddishkeit, and suffer when I deviate from the path. Yet, as conveyed in the above-mentioned poem, both the chaff and the wheat are mixed together within the congregation of the faithful and the faithless. And, outside the perimeter of my very small world, I see humanity through a blurry lens, unable to see seeds of redemption or a spark of renewal in those who condemn themselves by way of their own inhumanity.
I will not take up a sign to protest, nor counter-protest; however, I will take up the pen, figuratively speaking, while I type out these words on my keyboard: To remain silent in the face of evil is to be complicit with the worst traits of humanity as they arise in the hearts of mankind, sentenced to despair by their own unbelief in a G-d who has already promised that through following His commandments, we may transcend our base desires, hateful inclinations, and misguided intentions.
This is the message that needs to be proclaimed, in like manner that a university student paraded a Moshaich Now flag through the U.C.L.A. pro-Palestinian campus encampment, during students protests, only a month or two ago. Of course, I defer to the power of words, rather than any kind of violence, as enshrined in the scene in the Indiana Jones movie, where the historian says, “The pen is mightier than the sword.”
Ultimately, what is needed is compassion toward others, who disagree with us, and forgiveness of those who tread upon our toes. Yet, this only works for certain within the framework of a mutual agreement between those in a group of people committed to the same values. Expressing radical compassion to those who are our enemies is above and beyond the call duty. Even so, at least not partaking in their own sins of hatred and intolerance is a step in the right direction. We are all called toward righteousness in accord with HaShem’s divine vision for the world. It is clear from the scriptural accounts of that eschatological view, that not everyone will agree with The Plan. There are times when we must look after our own conscience, making sure to preserve the values that we uphold, so that we may remain human, in alignment with the Divine Blueprint. This may include speaking our mind for the sake of Truth. Eventually, only G-d will sort out the wheat from the chaff.
motzei Shabbos: parasha Balaak 5784– Be Thou Not Duplicitous
“He that planted the ear, shall he not hear? He that formed the eye, shall he not see?” – Psalm 94:9
“Know what there is above you: an eye that sees, and ear that hears, and all your deeds are written in a book.” – Pirkei Avos 2:1, sefaria.org
When Balam set out on his journey with HaShem’s permission to go, upon the condition that he only speak what HaShem permits him to say, he left in the early morning, after saddling his own donkey. This shows that he was very eager to go, and couldn’t wait for an attendant to saddle the donkey for him. Why was Balam so zealous about his mission, if HaShem clearly stated that only a blessing shall proceed from his mouth, rather than a curse like he was Hired by Balaak, King of Moab?
Even though HaShem gave him the ego ahead, when Balaam set out in the morning, the Torah records that G-d’s wrath flared up. How can this be explained? HaShem sees all that we do, and hears all that we say; He also knows the hearts of all mankind. In Balam’s heart, he still intended to curse Israel; and HaShem knew that he was being disingenuous, exhibiting duplicity, as if he could hide his true intentions from G-d, Who is omniscient (all-knowing). That is why HaShem was angry; and, HE decided to send a malach (angel) as messenger to warn Balam about his intent to be malicious, by somehow attempting to circumvent G-d’s directive.
We would be wise not to follow in the footsteps of Balam. Rather than exhibit duplicity between our heart and our actions, we should seek integrity and honesty. In today’s world, many have taken it upon themselves to self-censure their thoughts, lest they receive adversity from Woke institutions where the work. They choose to be duplicitous, for the sake of protecting themselves from critique, loss of reputation and livelihood. In other words, they need to put forth a public persona for the sake of appearing as if they are in alignment with the Woke values of the establishment, while all along, inwardly harboring the truth for the sake of their integrity.
This dual mentality can erode the conscience and give leeway to the views of Woke ideology by not challenging it. In other words, it permits the system to continue unchallenged, by not speaking openly against it. It has been shown through statistics that most people worldwide do not support the pseudo-morality of Wokism. Yet, the majority remains silent, thus enabling the movement to continue unhindered. Eventually, those who would like to preserve their conscience will be constricted even more by a system that is encroaching evermore upon the individual. HaShem knows our hearts; yet, He would like us to speak the truth that resides within us.
“Moab was overcome with dread because of the children of Israel.”
– Numbers 22:3, JPS 1917 Tanach
The prowess of Balak, who was king of Moab, yet, had previously been a great warrior, was compromised by his fear, upon having seen “all that Israel had done to the Amorites” (Numbers 22:2), when Israel defeated Sihon king of the Amorites, and Og king of Bashan. These two kings were the last of the obstacles, before Israel should have conceivably been able to enter the Promised land unfettered. The two kings and their people had served as a kind of protectorate for the seven nations in Eretz Canaan, whom Israel were called upon by G-d to remove.
Balak was also dismayed by the size of B’nei Yisrael; the encampment of the Children of Israel appeared vast: “they cover the face of the earth” (Numbers 23:5). “Moab was overcome with dread” (Numbers 22:3). The Hebrew word, yakats, meaning dread or disgust, is also found in the reaction of the Egyptians to the Children of Israel, as they began to multiply (Exodus 1:12).
Balak resorted to requesting Bilaam, the so-called prophet of the nations, to curse Israel for him. Yet, G-d prevented Bilaam from doing so: “Thou shalt not curse the people: for they are blessed” (Numbers 22:12). Although Bilaam tried to curse Israel, he was compelled by G-d to bless Israel.
According to Shelah, to have caused that the blessing to Israel was procured through the agency of Balaam, an enemy of Israel, was to show how any enemy of Israel is unable to harm Israel, against G-d’s will. It would be inconceivable to imagine that anything that occurs toward Israel is somehow out of G-d’s sovereign domain. Rather, the teaching of absolute Emuna (faith) in HaShem is that everything occurs either according to His will or is permitted by Him.
“Behold, I am bidden to bless; and when He hath blessed, I cannot call it back.”
Motzei Shabbos shiur for parasha Korach 5784 – The Rabble Rouser
“Every dispute that is for the sake of Heaven, will in the end endure; But one that is not for the sake of Heaven, will not endure. Which is the controversy that is for the sake of Heaven? Such was the controversy of Hillel and Shammai. And which is the controversy that is not for the sake of Heaven? Such was the controversy of Korah and all his congregation.” – Pirkei Avos 5:17, sefaria.org
Criticism comes from a place of discontent with one’s own life. As such, it is not a valid form of communication for the sake of the good. Rather, it errs in its negativity that clings to it like a cloak of unrighteousness. Those who tend to point out what is wrong with others are simply not able to bear their own faults. They project their dissatisfaction with themselves onto others. This helps no one; rather, it detracts from the basic integrity of human life. Such is a Korach:
Korach took advantage of the resentment amongst the people after the debacle of the spies. That generation was condemned to pass away by apparently natural means over the next thirty-nine years in the wilderness. Common sense avails in understanding why they were none-to-happy about their fate. What did they have to lose in returning to Egypt versus dying out in the desert?
The members of the assembly of Korah have no share in the World-to-Come, as it is stated: “And the earth closed upon them” (Numbers 16:33), meaning in this world, and also: “And they perished from among the assembly” (Numbers 16:33), meaning in the World-to-Come. – Sanhedrin 109b, sefaria.org
It is written in Pirkei Avos that every controversy that is for the sake of heaven will endure, while every argument that is not “in the name of Heaven” will not endure. The discussions between Shammai and Hillel are an example of those that endure. The dispute of Korach was a rebellious argument that was not destined to endure (Pirkei Avos 5:20). Rather, Korach was destined to be punished from the beginning of human history, inasmuch that the mouth of the earth that swallowed Korach and his followers is said to have been created on twilight of Shabbat Eve (Pirkei Avos 5:9).
Korach separated himself from the assembly of HaShem. He purported to champion the people, inasmuch that he claimed that everyone was holy, saying that Moses and Aaron should not lift themselves “above the assembly of HaShem” (Numbers 16:3, JPS 1917 Tanach); commentary explains that Korach wanted Aaron’s position of Kohein Gadol (High Priest) for himself. He did not recognize that both Moshe and Aaron were G-d appointed; rather, he felt that they unfairly took the positions of leadership for themselves. His accusation revealed his own devious intent.
With the rebellion looming over Moses and Aaron, poised to overthrow them, HaShem told Moses and Aaron to separate themselves from the congregation, so that He might consume the entire congregation (Numbers 16:21). Yet, the people themselves cried out to G-d, appealing to His nature as omniscient (all-knowing):
“And they fell upon their faces, and said: O G-d, the G-d of the spirits of all flesh, shall one man sin, and wilt Thou be wroth with all the congregation?” – Numbers 16:22, JPS 1917 Tanach
The people appealed to G-d, Who knows the hearts of all men, including their thoughts, inasmuch that in this specific case, He knew who was loyal to Him, and who was disloyal. So, the people pleaded on behalf of themselves, that G-d would distinguish between the conspirators, and those of the people who still trusted in Him.
Unintentional sin, within the congregation of B’nei Yisrael required an offering of a goat upon behalf the sinner. Commentary reads that this specifically has to do with idol worship. Today, modern idolatry is less noticeable than overt idol worship; yet, it is prevalent amidst secular society. We must guard against the trappings of materialism, and placing anything before us, as if it is more important than our relationship to HaShem. G-d forbid.
Unless we have clear boundaries, a strong sense of the perimeter around us, figuratively speaking, that will guard us against the inordinate attachment to things that hold no value in the eyes of HaShem, even if they are neutral, then we will diminish our deveykus to HaShem, and undermine the avodah (service) to Him that we strive for.
Amidst all of the lures of a technological society, and secularism writ large, we must find ourselves, secure within our integrity. The opening of the parasha hints at the inner journey we must take into an awareness of ourselves: shelach lecha (go for yourself) can also be rendered as “go to yourself.” Unintentional idolatry must be acknowledged as a detriment to this path.
Moreover, intentional idolatry, according to Torah, is a more serious aveirah (transgression). It is rare in the Western world that anyone, except for those caught up in religious practices that are clearly idolatrous, would forego worship toward G-d, in favor of a so-called deity. It is the difference between worshipping what is the basis for all that exists, and worshipping an illusion.
Yet, we must cast aside our proclivity toward unintentional idolatry, by going deep within ourselves, to make an assessment of where our heart lies in relationship to HaShem. To remove these foreign obstacles from the desire of the heart requires G-d to reveal these inconsistencies within us, so that we may worship Him with sincerity. Shavua tov.
The Tree of Life 