Heaven Is Still Waiting

Living in the belly of the beast,

rising up from the vacant grave,

reaching towards the light from the East,

an angel from Heaven appears,

with a mission to save.

Crying out from a land of tears,

dying to ourselves every day,

casting away all of our fears,

gaining ground over the years,

as the enemy retreats the other way.

Opening up to the possibility,

of hope becoming permanently ingrained,

indelible as ink, on a deed of civility,

or the silver lining of a cloud,

that is translucent with sunbeams.

The sunflowers in the land of the living,

sway in tune with a heavenly chorus of angels,

and a myriad of people singing

the refrain of the song of Moses,

shining like golden bells.

Shabbat Parah Adumah

The parumah adumah (red heifer) offering is slaughtered outside of the camp; it is completely burned in fire. Hyssop, cedar wood, and crimson thread are thrown into the fire with the red heifer. The ashes are used in a specific manner – only sparingly mixed with mayim chayim (living water; i.e. from a water source like a river). The purpose of this water with the mixture of ashes is to purify people who have come into contact with a dead body, and, therefore tamei (unclean). The water is sprinkled upon them on the third and the seventh day of their purification.

Paradoxically, the kohein who is tahor (clean) becomes tamei (unclean) when he performs the offering of the parumah adumah. This is the paradox: the very ashes of the red cow that cause an unclean person to become clean, also cause the pure person, who prepares the ashes, to become impure. “Who can bring a clean thing out of an unclean?” (Job 14:4, JPS 1917 Tanach). Only G-d. We also learn that the account of the passing of Miriam occurs right after the description of the chukat of the parumah adumah. The Sages infer that this exemplifies, how like an offering brings atonement, so does the death of a tzaddik (righteous person) bring atonement.

parasha Shemini 5782

parasha Shemini 5782

“And Moses and Aaron went into the tent of meeting, and came out, and blessed the people; and the glory of the L-RD appeared unto all the people.  And there came forth fire from the L-RD.” – Leviticus 9:23, JPS 1917 Tanach

“The fire came down like a pillar from heaven to earth.” – Sifra

The people had grown expectant, to the point of concern, over the previous seven days, in which Moses daily performed the inauguration service on his own. On the eighth day, corresponding to the first of Nissan, one year after leaving Egypt, everything was in place; yet, still there was no fire from Shomayim (Heaven).

The offerings of that day included a calf as a sin-offering, of which commentary mentions atoned for Aaron’s role in the making of the golden calf.  Also, a goat as a sin-offering to atone for the people. Additionally, an olah, and the people’s shelamin – peace offering – as well as the daily morning Tamid offering.

It was at this point, that “Moses and Aaron went into the tent of meeting.” One possible explanation, offered by Rashi, who refers to Sifre, is that when Aaron perceived that the offerings had been made, yet, the heavenly fire had not descended, he thought that H’Shem was still angry with him, because of his role in the sin of the golden calf. He pleaded to Moshe, in the midst of his “inner shame,” whereupon they both entered the sanctuary to pray for H’Shem’s mercy.

What can be learned from this event? Even upon beginning his role as Kohein Gadol, when making the first offerings, Aaron recalled his sin, and through the prayers of Moshe, sought complete atonement and forgiveness for his role in the making of the golden calf. Overall, this must have been a humbling experience for him; elsewhere, commentary explains that even though he felt ashamed, this was precisely why he had been chosen, because he remained humble, as a result of recalling his sin. The principle is encapsulated in the pasuk (verse), “my sin is ever before me” (Psalm 51:5). If we keep our past sins in mind, this will help us to keep our ego in check.

Nadav & Avihu

“This is it that the L-RD spoke, saying: Through them that are nigh unto Me I will be sanctified, and before all the people I will be glorified.”

– Leviticus 10:3, JPS 1917 Tanach

According to chazal, Nadav and Avihu are portrayed as righteous individuals who overstepped the boundaries in place for them as kohanim; as they tried to draw closer to H’Shem, in an unauthorized manner, they were consumed by “fire from before H’Shem” (Leviticus 10:2, JPS). Aaron’s two sons died, only for the sake of sanctifying H’Shem’s name (Zevachim 115b). Within the same Talmudic passage, another view expresses their deaths in a more nuanced way, alluding to their transgression, by making the point that they had previously been cautioned against drawing too close to H’Shem.

Rashi comments that through the execution of judgment upon righteous individuals, yiras H’Shem (fear of G-d) is brought upon the people. This is an important principle; with respect to Nadav and Avihu, their deaths caused the people to witness how precarious serving G-d may be, if a righteous person is not careful in respect to his avodah. The deaths of Nadav and Avihu show, by way of an example with a deadly consequence, that H’Shem needs to be approached with great reverence, awe, and respect.

A harsher condemnation of Nadav and Avihu may be rendered by a perspective that is even more critical of their transgression. They brought “alien fire” from a source other than the fire on the mizbeach. The fire on the mizbeach had its origin from Shomayim (Leviticus 9:24); according to Sifre, fire descended in the shape of a pillar between heaven and earth. Yet, Nadav and Avihu flouted the implicit directive, to draw fire from the outer mizbeach for all of the offerings (the original fire from H’Shem).

What could have motivated Nadav and Avihu to take alien fire for their incense offering, instead of the fire that H’Shem had provided? One view critiques them as desiring to usurp the authority of Moshe and Aaron. Furthermore, because the authority of Moshe and Aaron was given to them from H’Shem, then flouting that authority would be akin to disregarding the authority of H’Shem. Therefore, it could be inferred that their taking of alien fire constitutes a betrayal of their motives to disregard the sovereignty of H’Shem.

Consider that towards the end of the first Temple period, the people were admonished, “they have forsaken Me, the fountain of living waters, and hewed them out cisterns for themselves, broken cisterns, that can hold no water” (Jeremiah 2:13, JPS). The people had sought out other gods – alien gods – to worship, according to their own intentions; they had forsaken H’Shem.

Today, when we approach H’Shem in prayer, our avodah (service), equal to prayer of the heart, we should approach H’Shem perform our service in reverence. Serving H’Shem, through the observance of the mitzvot, as well as through prayer, may also require a rigorous examination of conscience, for the sake of bringing to light ulterior motives, faults, and character defects.

“Who shall ascend into the mountain of H’Shem? And who shall stand in His holy place? He that hath clean hands and a pure heart [lev tahor]; who hath not taken My name in vain, and hath not sworn deceitfully.” – Psalm 24:4, JPS 1917 Tanach

Baruch Dayan Emes

It will not suffice to generalize, categorize, or oversimplify the results of hate, terror, or war. Each inhumane act must be dealt with as a unique expression of the dark side of mankind. And the victims must be eulogized, remembered, and not reduced to statistics.

My own words may only be contributed as a few of the many words, thoughts and prayers that will ultimately bring comfort, peace and resolution to the families and friends of the victims of the despicable act of terror committed in Be’er Sheba, on Tuesday March 22, 2022. There is no justification for terror of this magnitude, nor any other magnitude on a continuum.

I am specifically grieved at how a stabbing attack can be made, resulting in the death of four people, two of them women; additionally, two other women were injured. What type of human being can denigrate himself to this level, whereof he deliberately murdered a rabbi, older gentleman, and two women. It disgusts me in particular that he could have the inhuman audacity to attack women with a knife. This is a cold, heartless person; and he will be judged for his despicable acts by the Almighty Himself.

Meanwhile his act is applauded by other terrorists, namely those within the terrorist organization known as Hamas. This condoning of terror should be an affront to all civilized peoples. Additionally, it behooves me to think how anyone can describe a terrorist as an activist; yet, I have personally heard this claim made by a past acquaintance who is a Leftist. Politics aside, I will not tread there, while paying respect to the dead. Each of the murdered civilians had a family, and some had strong roles in their communities. This affects everyone in their social spheres, the state of Israel, and all Jewish peoples across the globe.

In memory of the following souls:

Doris Yahbas (49) mother of 3
R’ Moshe Kravitsky father of 4
Lora Yitzchak (43) mother of 3
Menahem Yehezkel (67)

May their memory be a blessing.

Truth Conquers All

1.

All of the firebrands that you have thrown at me,

have been deflected, landed in fertile soil, and,

transformed into pillars of truth to guide my life.

The blazing torches of lies, brandished in my face,

have been quenched by the streams of sanctity,

and extinguished by waters from the well of salvation.

I have been inoculated against future deception,

and strengthened against the cunning of the Great Deceiver.

I have regained my sanity in a world of chaos.

2.

I put one foot forward each and every day of my life,

on the road towards freedom from my past bondage,

held as a mental hostage, in the lairs of my nemesis.

Yet, when you appeared, my bonds were loosened,

my nightmare ended, and new horizons emerged.

Now, carried away by the Spirit, to new vistas,

I have tread upon the tail of the serpent,

and danced amongst my people reborn.

Butterflies

Amongst the fields of sunflowers,

dreaming in the winds of change,

butterflies roam, partaking of the nectar.

Sweet dreams interrupted by a shift

in the pleasant breezes,

accompanied by dark clouds.

Nectar runs dry, and petals wilt,

as the resting places

of the fragile two-winged creatures,

disappear from the fields.

How many Ukrainian refugees,

who have taken flight,

from the devastation,

will be blessed with a new beginning,

in faraway places, where safety resides,

miles away from their homes?

My ancestors, with prescient insight,

migrated across the Atlantic Ocean,

before the flames of the Shoah

engulfed Bolechov, and took the lives

of those who remained in the shtetl.

Ghosts of the past cry out,

Release me, into the wind,

so that our memories

will not be forgotten.

Memories and Current Events

My recent poems have been written,

primarily in response to the Ukraine war.

Feeling, recently, that the tides of change

cannot be explained any further,

nor rearranged into coherent descriptions,

I sought to refrain from this endeavor.

Yet, my heart is overflowing,

teeming with complex emotions,

and my pen, figuratively speaking,

is writing (typing out) words again,

in response to the internal reservoir,

of all that remains to be said.

My muse? Ineffable, for He Knows all,

and is above and beyond all muses.

So, redeemed, is each word that I reckon,

as not my own, rather, from deep within,

a pool of reflection, tinged with a conscience,

and a consciousness, stemming

from the part of mankind’s soul,

that is connected to the Divine.

In addition to all this, I do not know

how I can even factor into the equation,

that Bolekhiv, my ancestral hometown,

is fifty-eight miles south of Lviv,

where several dozen of my relatives

were buried in mass graves,

during the Shoah.

motzei Shabbos: parashas Tzav 5782

“Fire is to be kept burning on the altar continually—it must not go out.”

– Leviticus 6:6, Tree of Life Version

To connect with H’Shem through deveykus on a continual basis, we need to engage every facet of ourselves – our thought, speech, and behavior – in an effort to enhance the light within us. This is denoted in the manner that many Jewish people pray while standing, swaying back and forth. Symbolically, this may also be understood to represent the ner tamid – eternal flame that was kept burning on the mizbeach (altar). Thus, we should also keep the fire of devotion lit in our hearts for H’Shem both day and night.

The ner tamid, represented as well by the light above the ark in most synagogues, has another lesson to impart, in regard to H’Shem’s expectations of us. The “everlasting fire,” that is to be kept continually burning on the mizbeach (altar), alludes to the divine light of the soul (Tikkunei Zohar 74a). As expressed elsewhere, “The spirit [neshama] of man is the lamp of the L-RD” (Proverbs 20:27).

In like manner that a candle may be used to lighten a dark room, when searching for some lost object, man’s spirit is enlightened by H’Shem, in order to search all the inner nature of man, to bring to light faults, and negative character traits, as well as sins that might otherwise go unnoticed. This is of paramount importance, especially in consideration of negative thoughts that may often go unchecked.

Akin to the olah offering that could be brought to atone for sinful thoughts, and was kept burning on the mizbeach, we may benefit from a continual focus on guarding our thoughts, subjecting them to the light of truth. “Above all that thou guardest keep thy heart; for out of it are the issues of life” (Proverbs 4:23, JPS).