The Tree of Life

dvar Korach 5782

parasha Korach 5782

“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

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 H’Shem. 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 H’Shem” (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 intent.

With the rebellion looming over Moses and Aaron, poised to overthrow them, H’Shem told Moses and Aaron to separate themselves from the congregation, so that He might destroy the entire congregation. Yet, Moses interceded on behalf of the people; in doing so, he addressed G-d as “the G-d of the spirits of all flesh.” In other words, Moses 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, Moses pleaded on behalf of the people that G-d would distinguish between the conspirators, and those of the people who still trusted in Him. As a result of Moshe’s heartfelt prayer, G-d decided to limit the extent of the punishment only to the guilty. This connotes G-d’s sense of justice, as well as His attribute of mercy.

“Behold, the eye of the L-RD is toward them that fear Him, toward them that wait for His mercy.” = Psalm 33:18, JPS 1917 Tanach

Rosh Chodesh Tammuz 5782

Today is Rosh Chodesh Tammuz,

the first day of the new month of Tammuz on the Hebrew calendar.

Aside from entering the auspicious month of Tammuz, wherein the 17th of Tammuz commemorates the breach of the walls of Jerusalem by the Romans in 70 C.E., the three weeks leading up to Tish b’Av begins on that day. On the ninth of Av, both the first Temple in 586 B.C.E., and the second Temple in 70 C.E. were destroyed. Yet, we look forward to the building of the Third Temple, in like manner that light always follows darkness at dawn.

Tammuz is also a month of reckoning, whereof we may focus on ourselves, in terms of our own progress and lack thereof, taking stock of our weaknesses, as well as our strengths. Our “spiritual reserve,” may be running low; perhaps, akin to the sins that lead to the destruction of the Temples amongst those two generations, especially sinas chinam, baseless enmity. Yet, for myself, and K’lal Yisrael (All of Israel), I take hope, for our generation is the generation of return, both in the sense of teshuvah (repentance), and an actual return to Israel:

“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 among all the nations, whither the L-RD thy G-d hath driven thee, and shalt return unto the L-RD thy G-d, and hearken to His voice according to all that I command thee this day, thou and thy children, with all thy heart, and with all thy soul; that then the L-RD thy G-d will turn thy captivity, and have compassion upon thee, and will return and gather thee from all the peoples, whither the L-RD thy G-d hath scattered thee.” – Deuteronomy 30:1-3, JPS 1917 Tanach

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Psalms: Day 1 – The Path

Tehillim: Day 1 (Psalms 1 – 9) for 1 Tammuz 5782

“Happy is the man that hath not walked in the counsel of the wicked, nor stood in the way of sinners, nor sat in the seat of the scornful.” – Psalm 1:1, JPS 1917 Tanach

“Notice that in these three are comprised all man’s position, either he walks or stands or sits.” – Radak on Psalms 1:1; sefaria.org

Where is the dividing line between the wicked and the sinful? And, can we sincerely count ourselves amongst the righteous? If the wicked sin intentionally, and the sinful are those who err by unintentional sins, because they are not careful, while travelling along the derech (path) of life, then where do we stand?

Incidentally, regarding, “nor stood in the way of sinners,” Radak further comments, that the righteous person “does not linger with, nor does he devote himself to them, neither does he remain in their company, lest he should learn of their works” (ibid.).

Moreover, the third category mentioned in the pasuk (verse), “nor sat in the seat of the scornful,” are the scorners, those who mockingly portray themselves as righteous, while degrading others.

If we can transcend all three of these negative categories, and root out any vestiges of similarities to these types of aveiros (sins), then we are “praiseworthy” in H’Shem’s eyes, even if we are not looked upon favorably by others.

Tehillim (Psalms): Day 30

Reflections on the Psalms: Day 30, psalms 145-150

“He safeguards truth forever.” – Ps. 146:6

How reassuring that G-d has taken it upon Himself to place a guard around truth, to ultimately prevent the erosion, decay, and dissipation of His divinely inspired words, so that truth may be preserved, ultimately for the use of mankind. And, this current time cries out for truth.

So, He also keeps His attention focused on all human beings, as is written, alluding to us, “He counts the number of the stars” (147:4); that is to say how much moreso, does He cause His awareness to be placed upon our paths. And, when we stray from our individual course in life, He will bring back His “devout ones” (Ps. 148:14).

parasha Shelach 5782 – Trusting G-d

“‘We came unto the land where thou didst send us, and truly it floweth with milk and honey; and this is the fruit of it.'” – Numbers 13:27

“H’Shem spoke unto Moshe, saying: ‘Send thou men, that they may spy out the land of Canaan’” (Numbers 13:1-2, JPS 1917 Tanach). Yet, this does not give the complete details, as later revealed in Torah. In Deuteronomy, it is written, “Behold, H’Shem thy G-d hath set the land before thee; go up, take possession, as H’Shem, the G-d of thy fathers, hath spoken unto thee; fear not, neither be dismayed” (Deuteronomy 1:21, JPS).

These are words of encouragement; however, the people responded with caution, requesting of Moshe, “Let us send men before us, that they may search the land” (Deuteronomy 1:22, JPS). This is the prior conversation between Moshe and the people, before the opening words of the parashas, where H’Shem literally says, “if you would like to send men, send men for yourself.” In other words, H’Shem left the decision to Moshe, whether to grant the request of the people to send out spies into the land of Canaan.

So, proof of the goodness of the fruits of the land was brought back to the people; however, ten of the spies also brought an ill report of the land. They said, “howbeit the people that dwell in the land are fierce, and the cities are fortified, and very great” (Deuteronomy 13:28, JPS). Rather than trust in H’Shem, that he would be their strength, the spies searched out the land in order to prepare a military strategy; yet, in their own estimation they saw themselves as “grasshoppers,” compared to the local inhabitants of the land (13:33).

The ten spies lacked self-esteem, as well as emunah (faith), they did not fully trust in H’Shem to bring them into the land. They saw a lack in their own abilities, not realizing that their strength was in H’Shem. When we put our trust in H’Shem, set our concerns aside, and acknowledge that our reliance on Him will bring our best intentions to fruition, in accordance with His will, then we can expect good results.

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Shabbat shalom.

parasha Shelach 5782 – First of the Dough

“Ye shall also give unto the priest the first of your dough, to cause a blessing to rest on thy house.” – Ezekiel 44:30, JPS 1917 Tanach

Sforno note the extraordinary way the commandment, “Of the first of your dough ye shall set apart a cake for a gift” (Numbers 15:20) was fulfilled, when Elijah requested of the widow of Zarephath, “make me thereof a little cake first” (1 Kings 17:13, JPS). He promised: “The jar of meal shall not be spent, neither shall the cruse of oil fail” (17:14). And, it was so, for her and her son, as well as Elijah whom she provided for as well (7:15). Thus, we can see the blessings bestowed upon her, for having honored Elijah.

Jewish tradition assigns to Elijah the role of testing others kindness, by asking them to go out of their way to help a stranger, whom is actually Elijah in disguise. In our own lives, we may never know the significance of a unique opportunity to help out others, who depend on our kindness for their very survival. Neither can they reward us, like Elijah rewarded the widow. Yet, G-d will bestow blessings upon us, especially for going out of the way to help others.

Prayer & Sincerity

A Few Thoughts on Prayer and Sincerity: Elokai Neshama

“My G-d, the soul you placed within me is pure.”

– from the morning prayers

Too often, I am unable to say the beginning of this prayer “as is.” Was the original soul that G-d placed within me pure when I was born? Yes, as far as I know, I can receive this as a truth.

Is my soul renewed every morning, having spent some time in the upper realms to get a recharge, before being placed back within me before I wake up? No doubt, that my soul is renewed each and every morning, as implied elsewhere, “new every morning” (Lamentations 3:23).

Yet, I know myself too well; my conscience is not necessarily renewed to its pristine quality every morning. And, if yesterday’s taint upon the soul is still present in my mind, my soul does not “feel” pure when I awake to the “rise and shine” of the day.

For some time, I have been disconcerted by the apparent incongruity of how I feel, as compared to the literal text; so, I explored various ways to understand this concept of the soul’s purity being restored. One finding is that, only a certain part of the soul is referred to in the prayer; that part is “pure.”

I also seem to recall learning of tzaddikim, who were unable to say certain prayers in sincerity. As far as I can recall, they modified those particular prayers a little bit, for themselves, in the moment, in order to be heartfelt and true to their words. Yet, this is not to be understood as a pretext to actually changing the prayers of chazal (the sages).

Yet, there does appear to be a pretext to solving my own troublesome dilemma, by altering a prayer somewhat, at least, in the moment, to be faithful and true to one’s own words. As such, I usually say, “My G-d, may the soul you placed within me be pure.” I have turned a statement into a request.

Additionally, the prayers may be personalized, to some extent, while reciting them: that is the nature of personal kavannos, best explained as thoughts about the prayers while reciting them. (There are also specially designed kavannos to recall while reciting certain prayers).

motzei Shabbos: Beha’alotecha 5782

“And he showed me Joshua the high priest standing before the angel of the L-rd, and Satan standing at his right hand to thwart him.” – Zechariah 3:4

In parashas Beha’alotecha, a brief description of a critique against Moses is given, concerning Miriam and Aaron, co-leaders of Israel (see Micah 6:4) as well as prophets in their own right, who feel diminished by Moshe’s apparent uniqueness, when he separates himself out from family life, in order to be more prepared to receive H’Shem’s presence at all times. And they said: ‘Hath the L-RD indeed spoken only with Moses? hath He not spoken also with us?’ And the L-RD heard it” (Numbers 12:2).

H’Shem responds by rebuking Miriam and Aaron, reminding them that the level of prophecy that Moses received is such that the L-RD speaks with him face to face, and that Moses is the trusted one in all His house. He asks Miriam and Aaron, “wherefore then were ye not afraid to speak against My servant, against Moses?” (Numbers 12:8, JPS).

Then H’Shem strikes Miriam with leprosy; although, upon Moshe’s immediate plea to heal her, the L-Rd heals her; yet, she is placed in quarantine for seven days. She as treated as a metzorah (similar to a leper), wherein she is removed to the outer limits of the camp. This, like any metzorah who receives the same treatment, will give Miriam time to reflect.

Thus, as mentioned in the haftorah, for the sake of comparison, and this is the parallel theme to the parasha, an accusation made against Joshua, the next kohein gadol (high priest), and his subsequent acquittal, so to speak, through the defense laid out by the prophet Zechariah.

Although we are not on the same level as Moses or Joshua, the kohein gadol, we are still subject to the protection of H’Shem if we are in good standing with Him. G-d is our defense, he will avail us, when we are in need, on an individual basis, if place our trust in Him. And, he will also redeem us as a people, K’lal Yisrael, in due time at the Final Redemption.

parasha Beha’alotecha 5782 – Our Refuge

d’var for parashas Beha’alotecha 5782

parasha Beha’alotecha 5782

“In the second year, in the second month, on the twentieth day of the month, that the cloud was taken up from over the tabernacle of the testimony.” – Numbers, 10:11, JPS 1917 Tanach

The first journey made by B’nei Yisrael, after the encampment at the foot of Mount Sinai was on the twentieth of Iyar, ten days shy of one year, from their arrival at Sinai on the first of Sivan. The departure was well organized, ahead of time, for the sake of an orderly procession, tribe by tribe, to the next encampment.

First the tribe of Judah, then, as they began to march, the tabernacle would be disassembled, and placed in the care of the three Levite families. Two of the families followed the tribe of Judah; the third Levite family followed the tribe of Reuben. The rest of the tribes followed in formation, according to the Jerusalem Talmud either in the shape of a diamond, or in a straight line, tribe by tribe.

“And the cloud of the L-RD was over them by day, when they set forward from the camp” (Numbers 10:34, JPS 1917 Tanach). Thus, during their three day journey, H’Shem’s Presence in the form if a tangible cloud, sheltered them from the heat of the day. “Whenever the cloud was taken up from over the Tent, then after that the children of Israel journeyed; and in the place where the cloud abode, there the children of Israel encamped” (Numbers 9:17, JPS).

Consider how G-d’s Presence guided the B’nei Yisrael, during the wandering in the desert. “Thou goest before them, in a pillar of cloud by day, and in a pillar of fire by night” (Numbers 14:14, JPS). This points toward H’Shem’s role in our lives to guide us in the right direction, to be a compass in an uncertain world, and a light in the darkness, as well as a refuge from the tumults of life.

Tonic for Mind & Body

“My heart and my flesh cry out to the living G-d.”

– Psalm 84:3

It is known to we, who pray to G-d in all sincerity, with heartfelt conviction, that our souls are nourished by Him, because He is the Source of renewal for our troubled selves. Yet, G-d is also a tonic for our body as well, so that both our heart (the seat of emotion, and biblically speaking, akin to the soul), and our body may yearn for His ever-flowing waters of refreshment. Although, at times we may flee like a bird soaring in flight, we will soon return to the place of our refuge, within the confines of our relationship to G-d (Psalm 84:4).