The Tree of Life

The Penitent Soul

parasha Pinchas 5782

Our allegiance belongs to the L-RD. If we displace our devotion to H’Shem onto something other than Him, then we are inadvertently heading in a direction that will ultimately not be of benefit to us. Even if we appear to benefit for some time, in the material sense, our spiritual compass will be amiss as a result. Thus, in terms of the values, that we inevitably promote in our own lives whether consciously, or unconsciously, we should choose wisely.

When B’nei Yisrael fell prey to the influence of the Midianites, resulting in immediate acts of idolatry and immorality, their connection with H’Shem was diminished. Their emunah (faith) and kedushah (holiness) plummeted. Only through the selfless act of mesiras nefesh on the part of Pinchas, who put his own life at risk to make an atonement for their sins (Numbers 25:13), were the people reconciled to H’Shem. So, the brief national diversion that had swept through the encampment was staid; and, the plague was stopped.

Why did G-d impose a plague upon the Children of Israel? Because of His attribute of Justice, that works in tandem with His attribute of Mercy. Although he enacted a response from a sense of justice, by holding the people accountable for their sins, He showed mercy towards them, when Pinchas turned back His wrath, and assuaged His anger (25:11).

Therefore, it can be deduced that H’Shem is not interested in condemning those who stray from the path; rather, He would like to offer us the opportunity to return to Him, through righteousness, via teshuvah (repentance). For the people, after realizing the gravity of their sins, had been weeping near the entrance of the Mishkan (Tabernacle). “Weeping,” as mentioned here, denotes a heartfelt act of teshuvah (repentance) over wrongs committed against H’Shem. This may serve as an example for us; since H’Shem will always hear the cry of the sincere penitent.

Character and Integrity

parasha Balak 5782

“G-d is not man to be capricious, or mortal to change His mind. Would He speak and not act, promise and not fulfill?” – Numbers 23:21, JPS 1985 Tanach

As paraphrased by the Targum, “The Word of the living G-d is not as the words of men for the L-rd, the Ruler of all worlds, is the unchangeable, (but) man speaketh and denieth. Neither are His works like the works of the children of flesh, who consult, and then repent them of what they had decreed” (Targum Jonathan on Numbers 23:19, sefaria.org). In other words, that they change their mind, instead of remaining committed to their original intended course of action.

R’ Bachya states, in no uncertain terms that “the essential difference between G’d and man is that G’d keeps His promises whereas man often deceives, [and] disappoints the people who have been promised by him” (sefaria.org). Moreover, “Whereas man may change his mind concerning matters he had planned, which did not involve undertakings to his fellow man, he nonetheless is apt to have remorse, to change his mind before executing his plan” (sefaria.org).

Additionally, “when man deceives or reneges, this is considered a serious flaw in his character” (sefaria.org). Therefore, it may is important to keep in mind, based upon this commentary the benefits, of focusing upon character development, integrity, and keeping one’s word. These are all positive qualities to work on obtaining in life. Moreover, that our own words, should not contradict each other, as if we had two selves, in conflict with each other. And, that are actions should also not be opposed to our values, beliefs, and goals.

reflections: Psalm 77:5

“Thy way was in the sea, and Thy path in the great waters, and Thy footsteps were not known.” – Psalms 77:20, JPS 1917 Tanach

After the Children of Israel crossed through the Sea of Reeds, the sea returned to its original state. As a result, the actual footprints of the Children of Israel were covered up by the waters. Therefore, there was no visible reminder left, in regard to the great miracle that was done for our ancestors. It’s as if G-d’s footprint, so to speak, were no longer recognizable, in terms of His guiding hand that figuratively speaking, parted the sea. The same may be true today as well, for all of the countless miracles, whereof we do not even attribute His hand as having had any influence. Yet, if we knew the truth of G-d’s involvement in our lives, then we would abound with gratitude for all that He has done for us as individuals, and also as a nation.

Psalm 72:5

“They shall fear Thee while the sun endureth, and so long as the moon, throughout all generations.” – Psalms 72:5, JPS 1917 Tanach

The awe, reverence, and respect due to H’Shem should not be misplaced upon others amongst mankind, who not only aggrandize themselves, rather, also have no fear of G-d. So, the proper yiras H’Shem should be inculcated across the generations, beginning with the younger generation. Today, this is more important than ever, in acknowledgment of the indoctrination of youth, who are being instructed in accordance with the pseudo-morality of Wokism. Moreover, it is important as well to reach the millennials who lack a religious background, and whom a significant percentage are known to have favorable views of socialism. The truth must not be “swept under the carpet;” rather, an alternative to the indoctrination must be made available to others.

Psalm 71

“With Thy mighty acts, O L-rd G-D; I will make mention of Thy righteousness, even of Thine only.” – Psalm 71:16, JPS

When we are humbled by our own sense of unrighteousness, there is nothing left to do than to proclaim the righteousness of H’Shem. As the psalmist speaks, “I will mention Your righteousness, Yours alone” (Psalms 71:16). King David, who was taught by H’Shem since his youth (v.17), grew up with an understanding of his own smallness, as compared to G-d’s greatness. This is what compelled David to attribute all of his success to G-d, and what ultimately made him great, as the chosen receptacle for G-d’s sovereignty to be enacted.

reflections: Psalm 66

“Come and see the works of G-d.” – Psalms 66:5, JPS 1917 Tanach

The “works of G-d” include Yam Suf (Splitting of the Sea), when G-d “turned the sea into dry land;” and the crossing through the Jordan, when “they went through the river on foot.” These are examples of G-d’s mastery of His creation, what is often referred to today as nature. When outside in the natural world, viewing a sunset, or majestic mountains, let us recall the One who maintains the entire world. For, His essence is the reality behind all of the beauty of nature.

Psalm 61: A Refuge in Exile

A Refuge in Exile: reflections on Psalm 61

It is interesting to note, that David’s flight into exile parallels the exiles of the Jewish people. Even today, during the current exile, we can learn from his words, in regard to the challenges that we face. For, we are indeed in exile, inasmuch that the Third Temple has yet to be built. So, even though, Israel has been a recreated state since 1948, many Jews still live outside of Israel in other countries around the world. The ingathering is not yet complete.

So, we may say with David, “May I take refuge in the shelter of your wings” (Psalms 61:5). Because, no matter where we live, the Shechinah, H’Shem’s Presence will be a refuge for the righteous. As is written elsewhere, “For He concealeth me in His pavilion in the day of evil; He hideth me in the covert of his tent; He lifteth me up upon a rock” (Psalms 27:5, JPS 1917 Tanach).

reflections: Psalms 55:23

Tehillim (Psalms): reflections on the Psalms

“Cast thy burden upon the L-RD, and He will sustain thee.”

– Psalms 55:23, JPS 1917 Tanach

If we ourselves took responsibility for shouldering our burdens, without seeking help from H’Shem, how could we possibly bear our challenges in life? Even in seeking the help of others, if we do not also rely on the L-RD, then we are limiting ourselves and Him. It is as if we may unconsciously say to ourselves, H’Shem can not effectually change my situation for the better. Or, as is written in Torah, in no uncertain terms, “Is the arm of the L-RD too short?” (Numbers 11:23) So, we would do well to understand that H’Shem wants us to depend on Him. As is written, “in all thy ways acknowledge Him, and He will direct thy paths.” (Proverbs 3:6, JPS 1917 Tanach).

parasha Chukat 5782

“And there was no water for the congregation.” – Numbers 20:2

The well that provided water for the B’nei Yisrael in the desert, and “followed” them throughout their journeys, did so upon the merit of Miriam, the sister of Moses and Aaron. She was a prophetess, and a coleader with Moses and Aaron. “For I brought you out of the land of Egypt, and redeemed you from the house of slavery; and I sent before you Moses, Aaron, and Miriam” (Micah 6:4). However, when Miriam passed away, “there was no water for the congregation” (Numbers 20:2). Miriam was a righteous person; so, in her merit the water had been provided to the Children of Israel for thirty-nine years. When she passed away, the well dried up.

The Sages ask why the mentioning of Miriam’s death occurs right after the description of the chukat (decree) of the parumah adumah (red heifer). The answer given is to exemplify that just as an offering brings atonement, so does the death of a righteous person bring atonement for the people (Mo’ed Katan 28a). Additionally, concerning the death of Aaron, who was not permitted to enter the land of Canaan: “Aaron shall be gathered to his people” (Numbers 20:4), his death also brought atonement.

As commentary futher explains, “Wherefore is [the account of] Aaron’s death closely followed by [the account of the disposal of] the priestly garments? [to inform you] that just as the priest’s vestments were [means to effect] atonement, so is the death of the righteous [conducive to procuring] atonement” (Talmud: Moed Katan 28a, Soncino edition, www.halakhah.com). Therefore, both the deaths of Miriam and Aaron, because they were righteous persons, atoned for that generation.

In like manner, that the chukat (decree) of the parumah adumah (red heiffer) is perplexing, so too, is the chukat of the lifting up of the copper serpent in the wilderness. The red heifer’s ashes mixed with hyssop, crimson, and cedar wood, are placed in mayim chayim (living water), that serves to cleanse from the impurities associated with death. And, the copper serpent, when looked upon, healed the people who had been bitten by the serpents in the wilderness. Perhaps, these chukatim both symbolically point toward the atonement of sin (the bite of the serpent) that would otherwise lead toward a type of spiritual death, if not atoned for.

Tikkun HaNefesh

Our entire lives may serve as an opportunity to seek tikkun hanefesh – a renewal of our souls, wherein every day may constitute an effort to rectify our personal past, within the framework of our individual lives. This is the essence of teshuvah, a returning to our unadulterated selves, not confounded by our attachments to the impermissible, nor confused by conflicting feelings, ideas, and behavior. Rather, a return, albeit, a continual progression, towards ourselves, as intended from the original blueprint of life. This path of an inner focus, differs much from the pervasive trend to point the finger at others and society. If we do not first make a concerted effort to change ourselves for the better, then we have no right to attempt to change others or society.

Additionally, because teshuvah (repentance) was created before the creation of the world, we are given continual second chances in life, despite our errors, faults, and foibles. Inasmuch that this gift is freely given to us, isn’t it right to also give others a second chance through a heartfelt expression of forgiveness? Yet, the relentless pursuit of “social justice” through the condemnation of others fails the test of human goodness, because of its incessant focus on human weakness, and the so-called evils of mankind, without any offering of redemption to those who are being judged by others, who are also flawed, as we all are, myself included. A society does not become better in its overall national character through condemnation; rather, only through a natural bond of compassion towards all.