Heritage: Part Two

“And all the people perceived the thunderings, and the lightnings, and the voice of the horn [shofar], and the mountain smoking; and when the people saw it, they trembled, and stood afar off.”

– Exodus 20:15, JPS 1917 Tanach

When B’nei Yisrael encamped at Sinai as one people, they saw the thunder, as well as the lightening atop Sinai; their experience brought them to a heightened sense of awareness, beyond the confines of our usual senses. According to the Talmud, when G-d spoke at Sinai, there was no echo of His voice; rather, His words permeated all of creation. The world was saturated with His wisdom, and all creatures were silent at the time of the revelation on Mt. Sinai. The words of Torah were imbued into every soul at the mountain, where G-d chose to reveal His commandments. His wisdom may continue to infuse us with the means to govern our lives in a holy manner, when we heed the call.

At Sinai, the Children of Israel were instilled with yiras H’Shem (fear of the L-RD), compelling in them a holy sense of awe, reverence, and respect towards H’Shem. While this essential principal of Judaism has been diminished by many, we can still reconnect with the vision at Sinai. How so? Consider that initially, the experience of B’nei Yisrael at Sinai was so intense, that “they trembled, and stood afar off.” Perhaps, the same is true to some extent for us today; something in our lives, may have caused some of us to stand farther away from Sinai than our ancestors did. Even so, we may still sense the presence of H’Shem; yet, we may be less inclined to let His words imbue us with a wisdom from above and beyond what the zeitgeist has to offer.

By standing too far away from Sinai, over the generations, we may not be as impressed with Matan Torah (literally, “the giving of the Instruction”) as our ancestors were. Through the individual ways that we experience, celebrate, and honor our Judaism, we absorb the essence of Sinai in a way that is often more acceptable for us, yet, less substantial. Yet, we are still called every year at Shavuot, to renew our commitment to our heritage.

Heritage 5781

There is a rich heritage, that carries an inspirational message across the ages: that a Jew has a place, a home, and a refuge within the belief, practice, and traditions found in the realm of yiddishkeit. There is a Jewishness about everything from potato latkes to the peyos (side curls) of an Orthodox Jew. The entire gamut of a Jewish way of life, in all of its kaleidescopic color, consists of a seamless unity from one generation to another. Despite assimilation, some semblance of the original focus (deveykus) and lifestyle of our ancestors, may still be found amongst all of us, from one end of the spectrum to the other. No matter how a Jew is defined, the pintle yid – the essential Jewishness – may always be found in one form or another.

Because the door is always open to explore the various facets of Judaism, from many different angles, opportunity prevails upon us to enter into a world that is replete with sights, sounds and experiences, that can have the effect of rekindling the glowing embers in our heart. With the help of the L-RD, these flames may be fanned into a fire of longing for a closeness to G-d, that will compel us to take that first step through the doorway. Once taken, we are in the hands of the L-RD, who will lead us along the way of our unique path on the road home to Him.

“Turn us unto Thee, O L-rd, and we shall be turned; renew our days as of old.”

– Lamentations 5:21, JPS 1917 Tanach

Holy Fear

“And it came to pass on the third day, when it was morning, that there were thunders and lightnings and a thick cloud upon the mount, and the voice of a horn exceeding loud; and all the people that were in the camp trembled.”

– Exodus 19:16, JPS 1917 Tanach


“G-d hath so made it, that men should fear before Him.”

– Ecclesiastes 3:14, JPS

At Mount Sinai, the people in the camp trembled at the awesome display of H’Shem’s Presence, amidst the thunder and lightning. The people’s sense of yiras H’Shem (fear, awe, and reverence towards the L-RD) was elicited by the spectacular display, when the Commandments were given to B’nei Yisrael through Moshe (Moses). This may serve as an example for us, when we gather ourselves together, in order to receive the Torah anew in our lives on the day of Shavuot. The thunder and lightening that humbled the people at Sinai, demonstrate the importance of yiras H’Shem for our own lives. “The fear of H’Shem is the beginning of wisdom” (Psalm 111:10).

When we seek to develop awe, reverence, and proper respect towards H’Shem, we are planting a foundation within us that will bring wisdom and understanding into our lives. “And knowledge of the holy is understanding” (Proverbs 9:10). G-d seeks to bring our heart into alignment with His ways, by compelling us to seek teshuvah (repentance), that we may truly start anew. The powerful reminder of thunder is a natural occurrence that should serve as a wake-up call. According to the Talmud, thunder was created for this very purpose (Berachos 59a). On Shavuot, we stand once again, ready to leave our personal Mitzraim (Egypt) behind us, as we renew our commitment to keep the Covenant made at Mt. Sinai with B’nei Yisrael (the Children of Israel).

Shavuot 5781

For well over a year, many of us have been “camped out” within our own personal deserts; yet, it would be good to consider that the desert is where the Torah was given to B’nei Yisrael (the Children of Israel). The desert is a place where the mind is unhindered from distractions, and solace may be found in the stillness of Sinai. In the desert, there is an opportunity for spiritual growth; and, room for a shift in perspective.

Moreover, if we have not been placing an emphasis on ruchniyos (spirituality), the opportunity still prevails. I strongly believe that without an emphasis on ruchniyos, human beings, myself included, may too easily get caught up in gashmios (materiality). Yet, we may always reach out towards H’Shem (the L-RD), so that we may be simultaneously drawn to Him.

When Moshe entered “the thick cloud” (Exodus 19:9) on Sinai, he was called even further, he “drew near unto the thick darkness where G-d was” (Exodus 20:18, JPS 1917 Tanach). This serves as an example for us, in our quest to grow closer to G-d. He is found within the darkness of our lives, concealed within the hardships, trials and tribulations.

We may ask ourselves, when will the clouds part, and the light begin to shine in our lives? Perhaps, there will be no parting of the clouds, until we learn how to transform the challenges in our lives, by using them as opportunities to seek G-d, so that His presence, may comfort us during our nisyanos (troubles). Then, we may enter back into life, renewed with godly strength and vigour, as a result of our own personal Sinai experience, no matter how many days we may actually be on the mountain, waiting to descend and step back into the world.

Omer: Day 49 Culmination

Malchut shebbe Malchut: Kingship within Kingship

Today’s middot (character traits) are malchut shebbe malchut (autonomy within sovereignty). This may be compared to the goal of self-actualization as found within a psychological framework. Finding a meaningful path to pursue in life will lead to personal fulfillment; in other words, the culmination of the soul’s mission in life. Under G-d’s directive, through His hasgacha peratis (divine guidance) that is placed upon us all, we are guided to what will steer us in the right direction.

In the Biblical sense, Solomon simplifies the essence, the underlying goal, to focus on, namely, “the sum of the matter, when all is said and done: Revere G-d, and observe His commandments; for this applies to all mankind” (Ecclesiastes 12:13, JPS 1985 Tanach). By staying on course, within the framework of G-d’s commandments, including all of the guidance that stems from them, one’s potential as an individual may be fully garnered, along the way towards the Kingdom.

The path is a unified one, inclusive of the soul in relationship to G-d. Moreover, to think in terms of self actualization, as well as directing ourselves to be in accordance with G-d’s expectations of us, is not incongruent. Although, in the strictest psychological sense, Maslow may have intended self actualization an expression of inner potential; within the light of a divine plan, it is ultimately through the negation of self to a higher cause, that the self may realize its fullest potential within G-d.

On Shavuot (the fiftieth day), the culmination of the forty-nine day journey through self renewal, by way of examining our character, reaches its goal. As the L-RD said to Moses, “when thou hast brought forth the people out of Egypt, ye shall serve G-d upon this mountain” (Exodus 3:12, JPS 1917 Tanach). We receive the Torah anew, in the very present moment of our lives. H’Shem willing, the refinement of our soul over the past seven weeks has brought us closer to the fulfillment of peace and wholeness in our lives.

“The path of the righteous is as the light of dawn, that shineth more and more unto the perfect day.”

– Proverbs 4:18, JPS 1917 Tanach

The Encampment

Motzei Shabbos: parashas Bamidbar (Numbers 1:1 – 4:20)

“The Children of Israel shall encamp, every man at his camp and every man at his banner, according to their legions.”  – Numbers 1:52

A census is taken. Each of the twelve tribes of Israel is counted separately. With the establishment of the Mishkan (Sanctuary), all the tribes have a central focus.  Because of this centrality in regard to the tabernacle, each tribe would pool together its talents for the sake of Israel’s purpose of service to the L-RD.

The Levites “were not counted among them” (Numbers 1:47).  For they were appointed “over the Tabernacle of Testimony, over all of its utensils and over everything that belongs to it” (Numbers, 1:50).  They were also in charge of rebuilding the sanctuary, and taking it down, whenever the Children of Israel moved to a new location in the wilderness, during those forty years of traveling in the desert.

“He found him in a desert land, and in the waste, a howling wilderness; He compassed him about, He cared for him, He kept him as the apple of His eye” (Deuteronomy 32:10, JPS 1917 Tanach). Rashi comments, “There He surrounded them and encompassed them with the “clouds of Glory”; He surrounded them with the banners on their four sides” (Rashi; sefaria.org).

The tribes were encamped around the Sanctuary: three tribes in each direction.  The Levites were along three of the sides of the Mishkan. And, “those who encamped before the Tabernacle to the front, before the Tent of Meeting to the east, were Moses and Aaron and his sons, guardians of the charge of the sanctuary” (Numbers 3:38).

Central to the entire formation, was the Ark of the Covenant in the Mishkan.  The Shechinah would rest in between the golden cherubim that were made from a single piece of gold on top of the Ark.  This is the continuation of G-d’s voice at Sinai; the Ark housed the commandments that were given by Him. His voice may still be heard today through the words of scripture, as well as within the silence of the heart.

Omer: Day 48 – Being Oneself

Yesod shebbe Malchut: Foundation within Kingship

In regard to yesod, a strong foundational belief system is necessary in order to maintain a sense of autonomy (malchut). Without reference points, in regard to one’s identity, it would be too easy to be swayed by this, that or the other opinion, trend, or viewpoint. A tenacious adherence to a set of values and beliefs, as well as an overall conception of oneself will be a fence around an individual’s autonomy.

There is a teaching from Zusha, who taught that when he gets to Shomayim (Heaven), he isn’t going to be asked why he wasn’t like Moses. He will be asked why he wasn’t like Zusha (himself). Everyone is an individual, who will best relate to truth in the manner that G-d will show to him or her. Therefore, the spiritual achievements, past education, or knowledge of others should only inspire us. For G-d designates unto each and every individual, according to his own capacity.

A foundational belief and practice is really integral to the overall spiritual health of every human being; otherwise, we could potentially drown, so to speak, in a sea of nihilism, where values ultimately do not matter, and life has no directive towards an ultimate purpose. G-d forbid. Therefore, to cling to the truth through deveykus (attachment) is paramount not only to connect to G-d, but to also remain steadfast on the derech (path) of life.

note: this was recorded and posted before Shabbat.

Central Glory

drash for parashas Bamidbar 5781

“The L-RD spoke to Moses and Aaron, saying: ‘The Israelites shall camp each with his standard, under the banners of their ancestral house; they shall camp around the Tent of Meeting at a distance.’”

– Numbers 2:1-2, JPS 1985 Tanach

B’nei Yisrael were encamped around the Mishkan, according to their tribal affiliation. Aaron’s family and Moshe’s family were encamped on the east side, facing the front of the Mishkan. The Levites were encamped on the other three surrounding sides of the Mishkan. The rest of the twelve tribes were encamped further away from the Mishkan, three tribes on each side, north, south, east, and west.

The Levites were assigned the tasks, regarding the carrying of the Mishkan. B’nei Yisrael had been encamped at Sinai; now, these responsibilities were given, specifically, to each of the three Levite families, in preparation for the movement of the camp. First, a census was taken, of all the men eligible for war. The Levites were counted separately; they were chosen “to do the service of the tabernacle” (Numbers 3:6-8, JPS).

At the center of the encampment of the B’nei Yisrael [the Children of Israel] was the Mishkan, meaning “dwelling place.” This is where H’Shem’s presence, the Shechinah dwelt. The Hebrew word, Shechinah is derived from the word Mishkan. G-d would appear to Moses, when His presence rested between the two cherubim [golden angels], on the cover of the Ark of the Covenant. Also, He appeared within the manifestation of the Clouds of Glory to all of Israel.

Counting Sheep

shiur for parashas Bamidbar 5781

“Take ye the sum of all the congregation of the children of Israel.”

– Numbers 1:2, JPS 1917 Tanach

“The literal translation of the above mentioned verse would be, ‘Lift up the head of the entire assembly.” This rendering has two potential meanings: that the people would be lifted up to a higher spiritual status or brought down by their own unworthiness. The phrase suggests either upliftment, if B’nei Yisrael were worthy in G-d’s eyes, or chastisement, if they were not acting in accordance with His expectations of them (Ramban).

The sages note that there were nine times recorded in the Tanach, whereupon a census was taken. According to their rendering of scripture, there will be a tenth census taken in the days of Moshiach (Messiah). “The flocks again pass under the hands of him that counteth them, saith the L-RD” (Jeremiah 33:13, JPS 1917 Tanach). According to the rendering of this verse by the Targum Yonaton, the verse reads, “by the hand of Moshiach.”

The world is judged four times a year; the sages envision the judgment that occurs on Rosh HaShannah, as a census being taken, likened to counting sheep: “On Rosh HaShanah all creatures pass before Him like sheep [benei maron], as it is stated: ‘He Who fashions their hearts alike, Who considers all their deeds’ (Psalms 33:15)” (Talmud, tractate Rosh HaShannah 16a, sefaria.org).

The mashal (parable) of counting the sheep also points towards the final judgment, when all of mankind will be judged. “For I [know] their works and their thoughts; [the time] cometh, that I will gather all nations and tongues; and they shall come, and shall see My glory” (Isaiah 66:18).

“Therefore will I save My flock, and they shall no more be a prey; and I will judge between cattle and cattle. And I will set up one shepherd over them, and he shall feed them, even My servant David; he shall feed them, and he shall be their shepherd. And I the L-RD will be their G-d, and My servant David prince among them” (Ezekiel 34:22-24, JPS 1917 Tanach).

Divine Scrutiny

dvar for parashas Bamidbar 5781

“Take a census of the entire assembly of the Children of Israel.”

– Leviticus 1:2

The Hebrew, translated here as “take a census, literally means “to lift up the head.” literal translation, ‘lift up the head.” This can be understood in different ways. In a positive sense,  that the people being counted within the census, would be exalted. Otherwise, a negative connotation would be to have their heads lifted off from upon them, meaning demerited. This dual meaning is found in regard to Joseph’s interpretation of the butler and the baker: one who was elevated to his former status, the other who was executed (Genesis 40:13, 19). The phrase implies that if the people were worthy, they would be elevated; however, if not, they would be judged (Ramban).

The census itself, is associated with divine scrutiny from Above. Therefore, it is feasible to comprehend that there would be two possible outcomes, along a continuum: pass or fail. This is akin to the predicament every year on Rosh HaShannah, when all mankind is judged for the year. Moreover, the Judgment at the end of history, when all inhabitants on earth are judged for what manner our lives were lived. Why a census itself is a time of scrutiny is unclear; it’s as if along with counting every individual, our deeds and misdeeds are also taken into consideration for good or bad.