Bible – Page 2 – The Tree of Life

parasha Vayeishev 5785

It makes perfect sense for Yaakov’s son, Yoseph to also encounter an angelic being in the physical form of a man. In this week’s parasha, Vayeishev, Yoseph is sent on the mission to check up on his brothers, who are pasturing sheep at Shechem. When Yoseph seems to be meandering, and perhaps straying from his intended course to fulfill the task given to him by his father, grooming him as the next leader of the family, he happens to meet a man.

According to Rashi, this is the angel Gabriel, who points him in the right direction towards Dothan where he will find his brothers. Ramban explains, that “the Holy One, blessed be He, sent him a guide without his knowledge in order to bring him into their hands” (commentary on Genesis 3:15, sefaria.org). The significance of sending an angel is elaborated upon: it was necessary, so that the counsel of HaShem would be carried out (Proverbs 19:21).

This occurs against the backdrop of jealousy, already being harbored by his brothers, because of his dreams of superiority that he shared with his family. When he arrives, they take the opportunity to prevent him from gaining leadership over them, by selling him to passerby on their way to Egypt. We know the rest of the story of how Yoseph suffers, accused wrongly, landing up in jail, until he is released and ushered into Pharoah’s court.

Had he missed the mark, by not being able to find his brothers in Dothan that fateful day, he would not have been able to procure the means for preserving his family’s lives during the famine that ensued twenty-two years later. The question is what can we learn from this occurrence, whereof almost going astray, divine intervention leads him back upon his designated path in order to accomplish his divine mission?

In life, there are times that are crucial, for some future reckoning that we are unable to see down the road, that something needs to happen to keep the present in sync with the prescribed future of an individual. And, we cannot predict how that singular meeting, event, or decision will impact others after it plays out in the aftermath. These may be understood as choice points in our lives, where hashgacha peratis (divine guidance) plays a role in the unfolding of a situation for the sake of posterity.

parasha Korach 5784

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 HaShem. 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 HaShem” (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 devious intent.

With the rebellion looming over Moses and Aaron, poised to overthrow them, HaShem told Moses and Aaron to separate themselves from the congregation, so that He might consume the entire congregation (Numbers 16:21). Yet, the people themselves cried out to G-d, appealing to His nature as omniscient (all-knowing):

“And they fell upon their faces, and said: 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

The people 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, the people pleaded on behalf of themselves, that G-d would distinguish between the conspirators, and those of the people who still trusted in Him.

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parasha Shelach 5784

To send out scouts, for the sake of getting an idea of the lay of the land, complicated an already precarious situation. It was the people who entreated Moses to send out scouts (Deuteronomy 1:21-22), because of a lack of Emunah (faith), not fully trusting in HaShem to bring about their victory as they crossed over into the Promised Land. It is as if they were in league with ten of the twelve scouts, who echoed their concerns upon returning from the mission. Yet, Joshua and Caleb, the remaining two out of the twelve, brought back good news. What is the fundamental difference between the two and the ten?

Before the operation went into effect, Moshe, foreseeing trouble, took the distinct measure of enhancing the spiritual quality of Hoshea, by adding the letter “yud” to the beginning of his name, transforming him into Yehoshua (Joshua). What’s in a name? Adding the letter “yud,” with the gematria (numerical value) of ten, was like adding HaShem’s name to his. His new name Yehoshua means “G-d saves” or “G-d will save.” Thus, he was protected from the calumny of the ten scouts, unwavering in his positive estimation of the land.

Yet, what about Caleb? The Torah records that a man went to Hebron during the mission. That man is presumed to be Caleb, who went to the cave of machpaleh, where the patriarchs and matriarchs are buried. He went there to pray. Yet, the question remains, why did he choose to pray there? This is a prime example of praying at the burial site of a tzaddik (righteous person), in order to enhance the potential of one’s prayers being answered “in the merit” of the tzaddik.

“My forefathers, pray for mercy for me so that I will be saved from the counsel of the spies” (Sotah 3b, sefaria.org). So, it is clear that both Joshua and Caleb were not able to withstand the temptation to give in to a negative perspective of the land, based on a fear of the inhabitants; rather, they remained unwavering in their Emunah, because of the protections they received for the sake of strengthening their character from a transcendent Source.

parasha Behaalotecha 5784

“For I brought thee up out of the land of Egypt, and redeemed thee out of the house of bondage, and I sent before thee Moses, Aaron, and Miriam.” – Micah 6:4, JPS 1917 Tanach

Miriam and Aaron were co-leaders of Israel along with their brother, Moses, as well as prophets in their own right. Yet, they feel diminished by Moshe’s uniqueness, when he separated himself out from family life, in order to be more prepared to receive HaShem’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, JPS).

HaShem 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 HaShem 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 is 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 upon her criticism.

We must do the same, when we are cognizant of offending others. Too often, we speak freely, without thinking of the consequences. Moreover, we disrespect others, when we do not recognize their own integrity and uniqueness. Criticism almost always has a negative impact on the individual who is targeted; except if it is constructive feedback said out of compassion.

Daf Yomi: Bava Metzia 111

Daf Yomi Insights: Bava Metzia 111

(Regarding issues concerning wages given by an employer to the workers):

“Faithful is your employer to pay you the reward of your labor; and know that the grant of reward unto the righteous is in the age to come.”

– Pirkei Avot 2:16

G-d is our employer on earth, wherein we work as an eved (servant) to serve Him through following the mitzvot (commandments). G-d is faithful toward us, inasmuch that He will grant us our reward. And, the reward of the righteous is a place in Olam Haba (the World to Come). In light of this rendering, our challenges in life must not be viewed as meaningless.

If we live a purposeful life in accord with G-d’s expectations of us, we can look forward to a partial reward in this life, through the blessings bestowed upon us, and the principal reward in Olam Haba. Therefore, let us not hink that our efforts are in vain, even if the long-term benefits will not be accrued over time, and granted to us once we are finished with our work on earth.

Shavuot 5784 Mattan Torah

“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

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, demonstrates 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 (see also Proverbs 9:10). G-d seeks to bring our heart into alignment with His ways, by compelling us to seek teshuvah, that we may 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). “G-d hath so made it, that men should fear before Him” (Ec. 3:14, JPS).

On Shavuot, we stand once again, ready to leave our personal Mitzraim behind us, as we renew our commitment to keep the Covenant made at Mt. Sinai with B’nei Yisrael. We may also seek the realization of G-d’s promise, “I will make a new covenant with the house of Israel.” As is written, “I will put My law in their inward parts, and in their heart will I write it; and I will be their G-d, and they shall be My people” (Jeremiah 31:31, 33, JPS 1917 Tanach).

parasha Bechukosai 5784

Dvar Torah parasha Bechukosai 5784

“If you follow My laws and faithfully observe My commandments, I will grant your rains in their season, so that the earth shall yield its produce and the trees of the field their fruit” (Leviticus 26:3-4) HaShem also promises that grain and vineyard harvests will provide a constant yield, “and you will dwell in your land safely” (26:5).

Moreover, a blessing of peace in the land is promised: “And I will give peace in the land, and ye shall lie down, and none shall make you afraid” (26:6). Rashi comments, “peace counterbalances everything” (Sifra, Bechukotai, Ch. 18; sefaria.org). This may be understood to imply that without peace, there is no assurance of contentment with one’s provisions, resources, or means of livelihood.

Moreover, a person can have much gain in the world, and security brought about by an abundance of material provisions, and a steady income; however, a peace that encompasses the soul is a greater treasure to obtain, and more challenging to acquire. As is written elsewhere, “Who is a rich man? He who is content with his lot” (Pirkei Avos).

Even relationships without peace, unfortunately can turn sour. And, ultimately, peace is desirable to contain the soul. The sages relate that only peace serves as a vessel to contain all other blessings. Peace within, as well as without, will bring the ultimate completion of wholeness upon a person. Yet, peace within may be even more challenging to obtain. Our thoughts and emotions may be unruly, in need of being tamed from Above, with a blessing of peace.

May peace be fostered in our hearts with the help of HaShem, for G-d is the ultimate source of peace. When we stop searching for peace outside of ourselves, then, the inner peace bestowed upon us by HaShem will well up from within us, like the wellsprings of life (Isaiah 12:3).

“Pray for the peace of Jerusalem: they shall prosper that love thee.” – Psalm 122:6

Omer Count: Day 34 – yesod shebbe hod

foundation within humility

The foundation of humility in our lives is mentioned by the Rambam, in his letter. He recommends distancing ourselves from anger. This will lead toward the quality of humility becoming imbued in the heart. The means that he gives for a practical manner to protect against anger is to always speak gently to all people. How much moreso to parents, grandparents, and the elderly in general? (a rhetorical question, meant to prompt us to do so).

Since many people’s relationship and feelings toward G-d is based upon their relationship to their parents, honoring our parents should also lead toward humility toward HaShem. The Ramban explains that in general, humility leads toward yiras HaShem (awe, reverence and respect toward G-d). So, humility can serve as a stepping-stone to a foundational aspect of yiddishkeit: yiras HaShem.

If we focus on improving our character, one step at a time, the goal will not seem so distant. Talking to others in a gentle manner can serve to help us place one foot in front of the other on the road to humility.

parasha Behar 5784

“And the L-RD spoke unto Moses in Mount Sinai, saying: Speak unto the children of Israel, and say unto them: When ye come into the land which I give you, then shall the land keep a Sabbath unto the L-RD.” – Leviticus 25:1-2, JPS 1917 Tanach

The Torah, specifically, mentions that the commandment of Shemitah, wherein the land is to lie fallow every seven years, “a Sabbath unto the L-RD,” was given on Mount Sinai. Why is this particular commandment, singled out, as being given at Mount Sinai? The Sages say, that this serves as a reminder that all the commandments, not only the Decalogue – the Ten Commandments – were given at Sinai. Yet, this still does not answer the question, why is the commandment of Shemitah given prominence?

Shemitah is a commandment that requires strong emunah (faith): for it is the trust in HaShem to provide enough crops in the previous year, to eat, while the land lies fallow, until the third year, when the harvest arrives. Emunah (faith), the essential element that was initially exhibited at Sinai, when B’nei Yisrael committed to observing the commandments, before actually hearing them (na’aseh v’nishmah) is exemplified in regard to the commandment of Shemitah.

This faith is integral to receiving the commandments on Sinai, inasmuch that G-d guarantees that during the seventh year, when the land lies fallow, He provides enough food from the previous year, to last throughout the seventh year, as well as the next year, when the crops are being planted. Only HaShem could make this guarantee; so, we see the connection.

Omer: Day 25 – One Life to Live

Netzach shebbe Netzach: Victory within Victory:

(The attribute of netzach may also be rendered as endurance).

Our place in this world, and our time in eternity is sweetened by the victory of life over death, as mentioned in the Book of Isaiah. “He will swallow up death for ever; and the L-RD G-D will wipe away tears from off all faces” (Isaiah 25:8, JPS 1917 Tanach).

G-d has placed eternity in our hearts, so that we might have a glimpse of eternity within us. We are able to aspire towards that eternity, having sensed a time and place of continual existence in our heart. Otherwise, what reward will we have at the end of a life well-lived? If we endure the challenges of this life, only for the sake of monetary gain, pleasure, or posterity, then we are being misled by the false promises of this world.

“This world is like a vestibule before the world to come; prepare yourself in the vestibule, that you mayest enter into the banquet hall” (Pirkei Avos 4:21). We are to prepare ourselves, through the refinement of our character, and living a morally upright life, according to G-d’s standard, for the sake of obtaining a good place in Olam Haba (the World to Come).