Renewal: Part Two

B”H

The Counting of the Omer

From the second night of Passover, forty-nine days are counted until Shavuot. In respect to the counting of the omer, the seven weeks are assigned seven middot (character traits), one for each week. With respect to each day of the week, the main middah of that week is combined with one of the seven. Changing negative characteristics within ourselves is not easy. When we struggle with our own character, we may be more open to recognizing that others also struggle; and, therefore, we may be more tolerant of them, by overlooking their faults. We are all human, and often fall short of the ideals that are intended for us by G-d. Yet, we can still try to live up to His image as best we can.

Reflections: Inner Contentment

B”H

April 22, 2020 (25 Nissan 5780)

“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.”

– Psalm 27:5, JPS 1917 Tanach

In troubled times, a troubled spirit will lead to personal unrest. Yet, an inner contentedness (yes, there is such a word) may be born out of a well placed trust in H’Shem, for every moment of one’s entire life. Surely, this is an ideal statement; yet, the actuality may be approached through constant endurance of life’s travails, despite the hardships that may have the potential to overwhelm us. With His help, strength, and emunah (faith) in us, we will prevail over the darkness of our lives, especially during the pandemic.

“Be strong and of good courage, fear not.”

“For the L-rd thy G-d, He it is that doth go with thee; He will not fail thee, nor forsake thee.”

– Deuteronomy 31:6

Reflection: Yom HaShoah

B”H

Ezekiel 37:11
וַיֹּאמֶר אֵלַי בֶּן־אָדָם הָֽעֲצָמוֹת הָאֵלֶּה כָּל־בֵּית יִשְׂרָאֵל הֵמָּה הִנֵּה אֹֽמְרִים יָֽבְשׁוּ עַצְמוֹתֵינוּ וְאָבְדָה תִקְוָתֵנוּ נִגְזַרְנוּ לָֽנוּ׃
Then he said to me, son of man, these bones are the whole house of Israel; behold, they say, Our bones are dried, and our hope is lost; we are clean cut off.

Ezekiel 37:12
לָכֵן הִנָּבֵא וְאָֽמַרְתָּ אֲלֵיהֶם כֹּֽה־אָמַר אֲדֹנָי יֱהֹוִה הִנֵּה אֲנִי פֹתֵחַ אֶת־קִבְרֽוֹתֵיכֶם וְהַֽעֲלֵיתִי אֶתְכֶם מִקִּבְרֽוֹתֵיכֶם עַמִּי וְהֵבֵאתִי אֶתְכֶם אֶל־אַדְמַת יִשְׂרָאֵֽל׃
Therefore prophesy and say to them, Thus says the L-rd G-d: Behold, O my people, I will open your graves, and cause you to come up out of your graves, and bring you into the land of Israel.

  • Tanach Bible

Out of the ashes of the Shoah, Israel was restored in 1948, thus fulfilling the prophecy, “Is a land born in one day? Is a nation brought forth at once? For as soon as Zion travailed, she brought forth her children” (Isaiah 66:8, JPS 1917 Tanach).

Shavuot Renewal

“And I will sprinkle clean water upon you, and ye shall be clean; from all your uncleannesses, and from all your idols, will I cleanse you.”

– Ezekiel 36:25, JPS 1917 Tanach

The B’nei Yisrael (Children of Israel) had sunk to the 49th level of impurity in Egypt. Had we descended to the 50th level of impurity, according to chazal, we would have been indistinguishable from the Egyptians. From this perspective, we were not brought out of Egypt, based upon our own merit. This is akin to what is mentioned later in Torah, “Not for thy righteousness, or for the uprightness of thy heart” (Deuteronomy 9:5).

Thus, we were taken out of Egypt by way of what is called itaruta dil’eyla, an “awakening from above,” wherein H’Shem brings about an effect from Shomayim. From out of the influence of an idolatrous society, B’nei Yisrael was freed from slavery, in order to serve H’Shem.

The 49 day counting of the Omer, between Pesach and Shavuos is a gradual ascent to the 49th level purity. A time to effect a gradual transition to a positive set of character traits, through an itaruta dil’tata, an awakening from below, i.e., from our own efforts. As B’nei Yisrael spent forty nine days on a journey from Egypt towards Mount Sinai, where the Torah was given, so opportunity given the opportunity to prepare ourselves to receive the Torah anew on Shavuot.

Reverence Towards G-d

B”H

23 Nissan 5780

April 17, 2020

Shiur for parashas Shemini 5780

“This is it that HShem 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 (priests); as they tried to draw closer to HShem, in an unauthorized manner, they were consumed by fire from before H’Shem (Leviticus 10:2, JPS). According to the Talmud, Aaron’s two sons died, only for the sake of sanctifying H’Shems name (Zevachim 115b). Within the same Talmudic passage, another view expresses their deaths in a more nuanced way, specifically, alluding to their transgression, by making the point that they had previously been cautioned against drawing too close to HShem.

Rashi comments that through the execution of judgment upon righteous individuals, yiras H’Shem (fear of G-d) is brought upon the people. Therefore, 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 (service towards HShem). The deaths of Nadav and Avihu show, by way of an example with a deadly consequence, that HShem 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 that had been initiated by 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. Since the authority of Moshe and Aaron was given to them from HShem, 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.

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; thus, they had forsaken H’Shem.

When we approach H’Shem in prayer, our avodah (service), equivalent to “prayer of the heart,” should be done so in reverence. Serving H’Shem, through the performance of the mitzvot, as well as 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).

Reflections: Important Findings

B”H

April 13, 2020 (19 Nissan 2020)

The Intermediate days (Chol HaMoed) of Pesach occur within the of the yom tov (festival days; literally, “good days”) of Passover. The first two and last two days of Passover (outside of Israel) are like bookends for Chol HaMoed. These intermediate days have less holiness; yet, they are still part of the overall holiday of Passover.

I think that this is less known by many who do not celebrate Passover. Outside of Israel, there are eight days of Passover. Even of those amongst us, who celebrate Passover, there are some who may be less aware of maintaining a certain level of respect towards the Intermediate days. Honoring Pesach goes beyond having a seder, or two for the more observant. And, we all continue to eat matzoh for a full eight days.

The Biblical consequence for not doing so is strict: kares. This Hebrew word means to be cut off, as in to be cut off from one’s people. Yet, the exact implication is not necessarily to be somehow cut off from one’s people in this world (Olam HaZeh); rather, according the chazal (the sages), kares means to be cut off in the next world (Olam HaBa). In other words, the consequence is eternal separation.

Many of us who receive the modern day understanding of Judaism as a religion that focuses primarily on this world will miss the point. There are eternal consequences for our actions. What we do in this world will influence our place in Olam HaBa (the World to Come). Therefore, abstaining from chometz (leavened foods) on Pesach is crucial.

Additionally, there must be some understanding beyond the surface of this commandment. According to various rabbinical commentaries, chometz represents sin, pride, and the yetzer hara (evil inclination). Removing these from our lives is integral to our souls. We may abstain from aveiros (transgressions) by being aware of what constitutes sin. We may humble ourselves, to lessen our sense of self importance. And, we may diminish the influence of our yetzer hara by focusing on H’Shem and mitzvot (good deeds).

In like manner that we search for and remove all remaining chometz from our homes, before Passover starts, so should we look for the hidden faults in our character and way of life, not only during Passover, rather, also throughout the entire year. Finding out our own deficiencies is necessary in order to make a change for the better. May our resultant level of kedusha (holiness) prepare us to receive Moshiach (Messiah). Next Year in Jerusalem.

Redemptive Prayer

B”H

16 Nissan 5780

March 10, 2020

Shiur for Pesach 5780

“And Moses said unto the people: Fear ye not, stand still, and see the salvation of the L-RD, which He will work for you to-day; for whereas ye have seen the Egyptians to-day, ye shall see them again no more for ever.”

– Exodus 14:13, JPS 1917 Tanach

As the Egyptian army approached, Torah records that B’nei Yisrael, encamped near the Sea of Reeds, cried out to H’Shem in great fear (14:10). Commentary notes that the people were divided in their response: 1). Some cried out to H’Shem in prayer, akin to the later writing of the psalmist, “Some trust in chariots, and some in horses; but we will make mention of the name of the L-RD our G-d” (Psalm 20:8, JPS). 2). Another group of the people, having great trepidation about their circumstances, took the exact opposite approach, expressing their regret for having left Egypt, and complaining to Moshe (see Exodus 14:10-12).

When Moshe responded to the consternation of B’nei Yisrael, in light of their present circumstances, despite the seemingly near danger that was imminent, he said to them, “Fear ye not, stand still and see” (see above). Or HaChayim comments, that the words “stand still” convey the essence of prayer, a reliance on H’Shem, turning to Him in the midst of nisyanos (trials). He notes that the same Hebrew phrase is used in the Tanach, in regard to the prayer of Hannah, Samuel’s mother, who prayed in all sincerity to H’Shem. The picture derived from this understanding is one of a people’s reliance on H’Shem, in hope of seeing His salvation at a time of great need, when Pharaoh’s army was bearing down on them.

That night, an angel of H’Shem protected the people from the Egyptians, a cloud darkened the Egyptian camp, while a pillar of light shined upon the B’nei Yisrael. Moshe stretched his hand over the sea; and, H’Shem caused the sea to part by way of a strong east wind. The Children of Israel passed through the sea; however, when the Egyptians pursued them, Pharaoh and his army were drowned in the sea. Our own expectations of H’Shem for deliverance in our lives, regardless of our circumstances, when made through the prayer of sincerity, may bring results greater than our expectations. Especially, when there is no other recourse to be made, it is then that we may see the grandeur of His salvation.

Passover Reflections

B”H

14 Nissan 5780

March 8, 2020

Passover preparations, ideally performed in a meticulous manner, especially in regard to removing any speck of chometz (leavened products) that might be left after removing items like breads and cereals from the cupboards, may be viewed as a transition from ordinary time into redemptive time.

The seder, a traditional 2-4 hour meal, inclusive of various foods eaten for their symbolic value, plus the reading of the Hagaddah (Exodus narrative, embellished with songs and commentaries), is the way we relive our Redemption from slavery in Egypt. Each food represents part of the experience leading towards Redemption.

The search for chometz, in and of itself, is symbolic. Chometz represents sin, pride, and the yetzer hara (evil inclination). As meticulous as we may be in our search for crumbs, we need to look inside ourselves, as well, in order to bring to light what lurks in the darkness of our personalities. Then, we may transition from being enslaved to our yetzer hara, into the freedom of our redemptive selves, wherein we seek to follow our yetzer tov (good inclination).

“Depart from evil, and do good;

seek peace, and pursue it.”

– Psalm 34:14, JPS 1917 Tanach

Behind Closed Doors

B”H

14 Nissan 5780

Lev Emes: The Heart of Truth v.1, 3

“It is good that a man should quietly wait for the salvation of the L-RD.”

– Lamentations 3:26

In expectation of redemption from this modern day plague, I wait, knowing that there is a purpose to everything, including my waiting. This time of isolation is valuable beyond words, not only for me, rather, for others as well. If only we are able to use this time in a meaningful way, without stressing, or becoming inundated by the news. I carefully sift through articles, only reading what is accurate, relevant, and essential. For each person this may differ, depending upon various circumstances. However, the so-called “shared” common experience, is that most of us are spending a lot of time behind closed doors.

Yet, what kind of world will we have to look forward to after the plague is eradicated? The world is already being transformed. We can not expect a continuation of “business as usual.” If anything, we are seeing the beginning of the birthpangs of Moshiach (Messiah). Our eyes should be cast towards Shomayim (Heaven). Few may understand, what lies ahead. According to the sages, the Final Redemption will be like the First Redemption. The plagues in Egypt will not compare. “As in the days of thy coming forth out of the land of Egypt will I show unto him [Israel] marvellous things” (Micah 7:15, JPS 1917 Tanach).

3,332 years ago, the Israelites ate the Pesach meal, in their own homes, behind closed doors, while the the tenth plague was enacted upon the Egyptian homes. The Destroying Angel roamed the streets of Egypt, taking the first born of every home, except for the homes wherein the blood of the Pesach lamb was placed upon the lintels and doorposts. This Passover will very closely resemble the original Pesach – the last night before our freedom ensued. Most of us will be behind the closed doors of our own homes. Although there is a mitzvah (commandment) to invite others into our homes, the only guest that we will be inviting, towards the end of the seder is Elijah the Prophet.

May we all be able to say together in spirit, and in expectation of the our Redemption, at the end of the seder, “Next Year in Jerusalem.” Moreover, it is interesting to note, that in Jerusalem they say, “Next Year in Rebuilt Jerusalem.” This pertains to the rebuilding of the Third Temple in Jerusalem. That is the true significance of the phrase, that we are looking forward to the Messianic Redemption.

The Tenth Plague

B”H
erev 11 Nissan 5780
Motzei Shabbos Shiur

The redemption of B’nei Yisrael (the Children of Israel) began on Shabbos, specifically, the tenth of Nissan. That Shabbos became known as Shabbat HaGadol. What was so special about the Tenth of Nissan? That day was when the Children of Israel were commanded to bring a lamb into each and every one of their homes. “Speak ye unto all the congregation of Israel, saying: In the tenth day of this month they shall take to them every man a lamb, according to their fathers’ houses, a lamb for a household” (Exodus 12:3, JPS 1917 Tanach).

Why was this the beginning of the Redemption for B’nei Yisrael (the Children of Israel)? Because the lamb was to be the first national offering, made by each and every family, for the sake of using the blood of the lamb as a sign, placed upon the doorposts and lintels of their homes. The blood would serve as a sign, whereby, “the L-RD will pass through to smite the Egyptians; and when He seeth the blood upon the lintel, and on the two side-posts, the L-RD will pass over the door, and will not suffer the destroyer to come in unto your houses to smite you” (Exodus 12:23).

And, so, the tenth plague, the slaying of the first born, was not enacted upon the Children of Israel. They were spared, because of their emunah (faith) in H’Shem, that compelled them to carry out the commandment, regarding the Pesach lamb. They had been further commanded, “none of you shall go out of the door of his house until the morning” (Exodus 12:23).

“Come, my people, enter thou into thy chambers, And shut thy doors about thee; Hide thyself for a little moment, Until the indignation be overpast.”

– Isaiah 26:20, JPS 1917 Tanach