Reflections on a Bris

It’s the middle of the week, two days after Chanukah, one day after the memorial of my father’s transition, according to the Gregorian calendar. I attended a bris this afternoon at the local shul. While standing silently in the last row of a small sanctuary, during the proceedings, with the sunlight streaming through the windows, and the pensive quality of my thoughts, it seemed as if angels were gathered at this auspicious moment. Otherwise, since I had awoken at 1:00 a.m. this morning, and only dozed off for a brief rest at my desk, later in the morning, perhaps, because of lack of sleep, my imagination took flight and fancy, within the realm of the spiritual.

When the infant was named, seemingly so, after a prominent rebbe, I thought of the continuity of tradition across the generations. How my own great great grandfather, who my father is named after, studied under a Chassidic rabbi in Poland, Rabbi Perlow, who passed away in 1943. And, so, not only was the Chassidic heritage broken when my great grandfather immigrated to the U.S.; rather, also, that specific line of chassidism was interrupted; although, Rabbi Schneebalg continued the line of Bolechover Chassidism into the current century. Regardless, the personal connection for me is one only recently resurrected, so to speak, in the dark recesses of my mind, where memories persist, despite the conflagration of the Shoah.

When the infant was ceremoniously brought into the sanctuary, he was placed on a white pillow, wrapped in a bundle, and carried by the presiding rabbi. This occurred after everyone present was asked to stand, and remain standing for the entire proceedings. How apropos, I thought, for the infant to be honored as if being brought as an offering unto H’Shem; for, surely, the intent is for the newly born member of the Jewish people to “offer himself” as a soul committed to the observance of G-d’s commandments in every aspect of his life; and, he will be brought up with that intent. Within the framework of the religious family that he was born into, the customs of our ancestors are preserved, in addition to G-d’s commandments.

heirloom

An unmeasured amount of blessings,

found within these two leather boxes;

a treasure beyond compare to things,

discarded after wear & tear, and disuse.

My tefillin contain the keys to life,

divinely-inspired words for my heart,

to contemplate, while setting aside strife;

and permit my soul to regain its art.

These pearls of lasting value,

bestowed upon me by my mother,

after my father’s transition to shomayim,

so that I can carry on the sacred task.

How many generations were these passed

down from father to son, until I received

them at last, that wearing them might mend

my fractured soul, and renew my strength?

Every morning before sunrise, I bind

the leather straps seven times around my arm;

and, place the second box upon my head,

carefully above the hairline, according to halacha –

a repository of tradition, to safeguard my faith.

Joseph’s Hasty Ascent

“Then Pharaoh sent and called Joseph, and they brought him hastily out of the dungeon.” – Genesis 41:14, JPS 1917 Tanach

In the previous parashas, Joseph had asked the Cupbearer of Pharaoh, who had been imprisoned with him to remember him when he is restored to his position in Pharaoh’s court. Yet, the cupbearer forgot about Joseph; and, Joseph remained in prison for another two years. At this time, to the day, Joseph’s salvation was at hand. For Pharaoh had dreamed two dreams that portrayed the same admonition; yet, none of Pharaoh’s couriers could interpret the dream.

Now, the cupbearer recalled Joseph, who had interpreted his dream, and the dream of the chief baker while they were in prison. Joseph had interpreted their dreams correctly; so, the cupbearer related the story to Pharaoh with the intent of recommending Joseph to Pharaoh as someone who might be able to interpret his dream – for the dream was one dream, essentially, repeated a second time in a slightly different manner.

It is interesting to note that Joseph was brought “hastily” out of prison (see above). According to Sforno, when H’Shem brings about a salvation, it occurs in a quick fashion. Joseph immediately shaved and changed his clothes, before appearing in Pharaoh’s court. Incidentally, the culmination of the current Geulah (exile), the dispersion of the Jewish people outside of Israel, since the destruction of the second Temple will be an unexpected salvation.

Joseph’s Ascent

“And Pharaoh said unto Joseph: ‘Forasmuch as G-d hath shown thee all this, there is none so discreet and wise as thou.’” – Genesis 41:39, JPS 1917 Tanach

It is written in Kabbalah, that for every descent, there is an ascent: apropos to this week’s parashas, we see Joseph, whose feet were placed in “fetters, His person was laid in iron; until the time that his word came to pass, the word of the L-RD tested him” (Psalm 105:19, JPS). Joseph’s descent began when his brothers threw him in a pit; they then sold him to a caravan of traders that was passing by Shechem. And, so Joseph was brought down to Egypt where he was sold as a servant to Potiphar. Under his service, he was accused wrongfully of indiscretion and sent to prison. Here, he did not languish; rather, he flourished. “And the Word of the L-rd was Joseph’s Helper, and extended mercy to him, and gave him favour in the eyes of the captain of the prison” (Targum on Genesis 39:21, sefaria.org).

Joseph flourished in prison; he gained notoriety as an interpreter of dreams, after correctly interpreting, b’ezrach H’Shem (with the L-RD’s help) the dreams of two prisoners who had been in stewardship in Pharaoh’s court. When the cupbearer, who was restored to his position in Pharaoh’s court, saw, two years later, how disconcerted Pharaoh was about his own dreams, he recommended Joseph to Pharaoh.

And Pharaoh said unto Joseph: ‘Forasmuch as G-d hath shown thee all this, there is none so discreet and wise as thou’” (Genesis 41:39, JPS 1917 Tanach). Pharaoh was so impressed with Joseph’s interpretation, that he elevated him to second in command of Egypt, thereby charging him to care for Egypt during the famine, by developing a means to store food during the seven years of plenty, to be subsequently distributed during the famine that would ensue, according to Pharaoh’s dream. Thus, Joseph’s ascent followed his descent; he exemplifies the qualities of endurance, patience, and hope that contributed to his character.

Guilty Conscience

“And Joseph knew his brethren, but they knew him not.”

– Genesis 42:8, JPS 1917 Tanach

About twenty years after Joseph was rejected by his brothers, thrown into a pit, and sold as a slave to a caravan that passed by Dothan, Joseph ascended to second in charge of Egypt, next to Pharaoh, who placed his entire kingdom at his disposal. Joseph preserved grain during the seven years of plenty that were prophesied in Pharaoh’s dreams. Then, he began to carefully distribute food, at the beginning of the seven years of famine. Jacob’s family needed provisions, for like everyone else on the known earth, they were affected by the famine. So, Jacob sent ten of his sons to Egypt to purchase food, excluding the youngest, Benjamin, “Lest peradventure harm befall him” (Genesis 42:4, JPS).

When the brothers arrived in Egypt, Joseph was in charge of selling grain to all the peoples who looked to Egypt for food. “And Joseph’s brethren came, and bowed down to him with their faces to the earth” (Genesis 42:6, JPS). Thus the dream he had as a youth was only partially fulfilled, so far; yet, in the dream all of his brothers bowed down to him. Although the brothers did not recognize Joseph, he recognized them. They saw an Egyptian prince standing in front of them; Joseph saw his long lost brothers. Yet, he spoke to them harshly, insinuating that they were spies. They said that they were part of a family with twelve sons, “and, behold, the youngest is this day with our father, and one is not” (Genesis 42:13, JPS). So, Joseph declared that if they brought the youngest down to Egypt, that would prove that they were not spies. He put them all in prison for three days; then, he kept Simeon in prison as a surety for their return.

The brothers response to this turn of events was such that they realized that the guilt they incurred because of their prior treatment of Joseph twenty years ago was being requited by a divine judgment against themselves. “And they said one to another: ‘We are verily guilty concerning our brother, in that we saw the distress of his soul, when he besought us, and we would not hear; therefore is this distress come upon us’” (Genesis 42:21, JPS). This is a classic example of “the sins of the heels,” overtaking the transgressor, in the day of retribution. According to the Zohar, the sins that people neglect to acknowledge will accrue over time, until some evil overtakes the person. The brothers carried a guilty conscience all of those years; yet, not until the tides were turned did they begin to openly admit this to themselves.

We would be wise to learn from this example. The Zohar explains that subconsciously the sins that go disregarded by a person, i.e., sins that are not repented of, remain buried in the self, eliciting an unexplained fear. According to the Zohar, the source of the fear is the prescient sense of judgment that exists, unrealized, below the surface of consciousness. Perhaps, this is the underlying cause for so many people turning away from reflection upon themselves. Instead, we distract ourselves with endless preoccupations, trying to avoid the inevitable.

Yahrzeit: Yaakov ben Dovid

erev 29 Kislev 5782 (December 3, 2021)

in memorial: 29 Kislev 5779

on the occasion of my father’s third yahrzeit:

“This world is like a lobby for Olam Haba, the World-to-Come;

prepare yourself in the lobby, so that you may enter the Banquet Hall.”

– Pirkei Avos 4:21

The Jewish Sages envision the reward for a righteous life as a Great Banquet, where at the end of history we will partake of a great feast, where Abraham, Isaac, and Jacob will be present. In other words, this life is a test, how we live this life, determines the quality of our place in Olam Haba, the World-to-Come.

My father lived his life with a profound sense of emunah in H’Shem (belief in G-d). This can be demonstrated by a few examples: Years ago, my father would walk six miles to synagogue on Yom Kippur, and he would stay there for the entire day. Many years prior, when he was in the Korean War, on a particular night of fierce fighting in the trenches, he prayed to G-d, that if lived, he would stop smoking on the Sabbath. He lived, and he kept his commitment; he eventually stopped smoking altogether.

My father passed away towards the end of the month of Kislev, when the light reflected from the moon is barely visible. Yet, that day was also the fifth day of Chanukah. If you envision a menorah with the shamosh, the servant candle in the middle, there are four places for candles to the left of the shamash, and four to the right. On the eve of the fifth day of Chanukah, we light five candles. Therefore, that is the first day of Chanukah, in a sense, when there is more light than darkness.

In parashas Vayechi, the narrative begins “vayechi Yaakov” – “and Jacob lived.” Although the passage speaks of his death, the word “vayechi,” meaning “life,” implies “something that exists permanently” – that is the soul that continues to live. As the Sages say, “Jacob lives.” I believe that my father lives, and that after the Tehillas HaMeisim, the Resurrection of the Dead, he will partake of the Great Banquet, that marks the beginning of Olam Haba, the World-to-Come. May we all merit, to also partake of the Great Banquet.

Light Will Prevail

Chanukah – Day One

Light will transcend the darkness in our lives when we cast our gaze towards the flame of truth, the eish tamid (eternal light) that plays an essential role in Chanukah. The light of the Menorah in the temple, lit by the small cruze of oil found amidst the debris in the Temple, is the light of hope and renewal.

A little known midrash connects that small cruze of oil to the renewal of mankind, creation, and the earth itself, after the Mavul (Flood). When the dove brought back an olive branch in its mouth, according to the midrash, Noah pressed enough olive oil to place inside a small container. This cruze of oil was passed down to Abraham, Isaac, and Jacob.

When Jacob returned to Beth El, he anointed the foundation stone with this oil. Then, according to the midrash, he hid the small cruze of precious olive oil. This Place (HaMakom) was none other than Mt. Moriah, where the Temple was eventually established. Because of the miracle of light that lasted for eight days from this precious oil, we celebrate Chanukah today.

Even so, the midrash is not always meant to be taken literally; a symbolic viewpoint may be rendered from this particular midrash. In light of the talmudic saying that the cure precedes the ailment, G-d, having foreseen the defilement of the Temple by the Seulicid empire, provided the means for its sanctification, shortly after the Flood, when the earth was renewed. The olive leaf signifies light, renewal, and hope.

The oil, “potential light” was passed down, safeguarded across the generations for its eventual use in re-lighting the menorah in the Temple, signifying the triumph of light over darkness. “Just as the dove brought light to the world, so too, you will bring olive oil and light it before Me” (Midrash Tanchuma, Tetzaveh 5). This message of hope will be like a small flame illuminating the darkness, despite whatever circumstances may cast a shadow over our lives. Yehi ratzon. May it be His will that the light of hope and renewal throughout the ages will always prevail over darkness. Amein.

Chanukah 5782

erev Chanukah – 1st night

“Not by might, nor by power, but by My spirit, saith the L-RD of hosts.”

– Zechariah 4:6, JPS 1917 Tanach

The miracle of the oil that lasted eight days, giving light to the Menorah inside of the Temple, not the military victory of the Maccabees (a small group of pious Jewish fighters) over the Syrians is emphasized, as per the ruling of the Sages. We celebrate Chanukah in recognition of G-d’s Spirit enabling us to defeat our enemies, not by our own strength or strategical prowess in battle.

Likewise, in recognition of G-d’s hand in our lives, we may bravely face the day, with Him on our side; yet, at the same time, humbling ourselves before Him, inclusive of accepting His plans for us, replete with an acknowledgment of His guidance. He will not lead us astray; rather, he will lead us into victory time and time again. May we be able to conquer our inner battles, with a little help from Above.

Each day of the eight days of Chanukah, a candle is lit, successively, so that on the first day – one candle is lit, then two candles on the eve of the second day, and so on. Yet, if you look at a menorah designed for Chanukah, there are nine candle holders. (Unless the menorah uses oil with tiny wicks, then there are nine repositories for the oil). The reason for a total of nine is to have a place, usually in the center of the menorah, for the shamash (servant) candle, that is used to light all of the other candles. This candle is lit first; then, it shares its light with the other candles.

The tradition is reminiscent of the pasuk (verse), “In Thy light do we see light” (Psalm 36:10, JPS 1917 Tanach). G-d is the source of life, that bestows light upon us; we are connected, ever dependent upon Him for every breath we take. “For Thou dost light my lamp; the L-RD my G-d doth lighten my darkness” (Psalm 18:29, JPS). At the darkest time of the year, may we hope to be enlightened by the L-RD, through the bestowing of His emes (truth), and chesed (mercy), two key components of Chanukah; for His truth led us in the darkness against our enemies; and, through His mercy, we were spared from capitulation to the ungodly agenda of the oppositional influences, that attempted to erase our belief and practice.

Joseph’s tikkun hanefesh

motzei Shabbos: parashas Vayeishev 5782

 “The L-RD was with Joseph, and showed kindness unto him, and gave him favor in the sight of the keeper of the prison.” – Genesis 39:21, JPS 1917 Tanach

Joseph was wrongly accused of an indiscretion, that he did not, nor could have committed, not only because of his values; rather, also, because were he to disgrace himself (G-d forbid), he would no longer be worthy to carry on the heritage of his father Jacob, as an exemplar of the Jewish people. Yet, his potential legacy, at the time of his near undoing, was sustained by a vision of his father, at the very moment when he almost gave in to temptation. For this show of resistance, he was wrongly accused by his master’s wife, who had attempted to seduce him.

Having been sent to prison, for upholding the integrity he had acquired, as the son of Jacob, he was favored by H’Shem, who made everything that he did prosper (Genesis 39:23). Thus, he flourished, even in prison, serving as the warden’s right-hand man, taking charge of the prison ward on behalf of the warden. “Joseph was sold as a servant; his feet ached in fetters, his person was laid in iron; until the time that his word came to pass, the word of the L-RD tested him” (Psalms 105:17-19, JPS). Inasmuch as H’Shem tested him, this served as a refinement of his character, otherwise comparable to a tikkun hanefesh (literally, repair of the soul).

Eventually, an event occurred that served as the means to begin his release from prison; two of Pharaoh’s courtiers, who had each offended him, were deposed; thus, they were both placed in prison. One day, Joseph saw that they looked particularly downcast: so, he inquired after their apparent dejectedness. They explained that each of them had dreamt a dream; however, neither of them could interpret their own dreams.

Consequently, Joseph interpreted their dreams, revealing that one of them would be restored to his position, yet, the other courtier would be executed for his offense. Joseph’s interpretation proved to be accurate; and, the wine bearer was restored to his former position. Joseph had asked him to put in a good word for him (see Genesis 40:14-15); yet, it wasn’t until two years later, that the wine bearer conveniently remembered.