Bible – Page 5 – The Tree of Life

parasha Shemot 5784

weekly Torah reading: parasha Shemot 5784

– Humble Origins, Humble Beginnings

“And the woman conceived, and bore a son; and when she saw that he was a goodly child, she hid him three months.” – Exodus 2:2

The Children of Israel were enslaved, at the bottom of the pyramid of the social structure, and strangers in a land that is not their own (Genesis 15:13). The words of Joseph, pekod pekodti – G-d will surely remember you – drifted across the generations, in the hearts of young and old: the promise of a redeemer, who would free the captives, and bring them to a land of milk and honey.

And, he, himself, was born a slave, like unto his brethren, so that from this lowly start, he may serve as interlocutor between G-d and man (Deuteronomy 5:5, Psalm 106:23).

The redeemer enters the world in a time of darkness, when the ruler seeks to prevent his birth. For, Pharaoh had been told by his prognosticators, that a redeemer would be born to the Children of Israel. Pharaoh makes a drastic attempt to prevent the redeemer from fulfilling his role, by making a decree against all male infant children. Yet, the infant Moses, through divine guidance, is spared from this decree in a remarkable way:

“And when she could no longer hide him, she took for him an ark made of reeds, and smeared it with tar and pitch, and put the child inside the ark; she placed the ark in the river, near the bank, within a clump of reeds” (Exodus 2:3). The infant was found by Batya, the daughter of pharaoh, who raised him as her own child. And, yet, he knew of his identity as a Hebrew, because his birth mother nursed him, inasmuch that Batya sought a Hebrew woman to do so.

Free Will

Freedom and Responsibility:

Mankind was given free will, as denoted by the two inclinations, inferred, according to the sages, by the doubling of the Hebrew letter “yud,” in the word yetzer, when used to describe the creation of man (Genesis 2:7). Notably, the word, yetzer, when used to describe the creation of animals, only uses one “yud,” because animals only have one inclination, i.e., their “instinctual drive.” (Genesis 2:19). Yet, mankind has both a good inclination and an evil inclination.

Additionally, there are consequences for the choices we make in life: “I have set before thee life and death, the blessing and the curse; therefore choose life, that thou mayest live” (Deuteronomy 30:19, JPS). If we follow our good inclination, by focusing on H’Shem, and performing the mitzvot, we will receive blessings in our lives. Conversely, if we permit our evil inclination to get the better of us, the consequences are described as curses.

We need to establish our proper conduct in this world. We are commanded “to love the L-RD thy G-d, to walk in His ways, and to keep His commandments” (Deuteronomy 30:16, JPS). This includes making rational decisions for ourselves in accordance with G-d’s will. We also need to accept responsibility for the choices we make; if we err, there will be negative consequences.

Doing good starts with awareness of the struggle between the yetzer tov (good inclination) and the yetzer hara (evil inclination). H’Shem encourages to choose the good by way of His promptings. We may do so by attempting to reign over the emotions and desires of our heart, that could otherwise lead us astray. Our rational mind needs to be set above this struggle, in order to make the right decision in any given moment. Sifting through our subjective experience, we need to sort out right from wrong. We need G-d’s directive in order to do so.

parasha Vayigash 5784

Joseph’s identity, hidden from his brothers, was revealed to them in a moment of time, wherein they had a private audience with the Egyptian ruler, who knew them, yet, they did not recognize him. Up until that moment, they had seen him as a cruel ruler, who held authority over them, inasmuch as he could do as he please, by intimidating them, placing them in jail three days, and demanding that they return with their youngest brother. Otherwise, they would not be able to see the ruler, in order to obtain necessary food during the famine; yet, when they finally return, the ruler takes Benjamin as a servant.

After this Judah made an impassioned plea, to take him instead of Benjamin; upon hearing this, Joseph reveals himself to his brothers: “I am Joseph.” Joseph had previously told them, that he fears G-d. No light statement from “an Egyptian ruler;” yet, the brothers may not have accepted this statement as sincere. Now, they see his sincerity demonstrated, inasmuch that he shows them kindness, forgiveness, and mercy, the very qualities valued in Abrahamic legacy. “The fear of the Lord is the beginning of wisdom; a good understanding have all those who do his commandments; his praise endures for ever” (Psalms 111:10, Tanach Bible).

When Jacob arrived in Egypt with his family, his son, Joseph, harnessed his chariot and went out to greet him. Joseph provided for his family to live in the land of Goshen – a land removed from Egypt proper. As a consequence of their living in this location, they were isolated from the rest of Egyptian society. They had more freedom to follow the patriarchal ways of Abraham, Isaac, and Jacob, and foster the character traits that they represented, as opposed to getting caught up in the idolatrous ways, and immorality of their neighbors.

In the midst of the uncertainty, doubt, and fear, that settled in years later, after the children of Israel became enslaved in Egypt, there was the promise of hope in the redeemer. Before Joseph passed away, he told his brother, pekod pekodti, a redeemer will reveal himself to you.

“G-d will surely remember you, and bring you up out of this land unto the land which He swore to Abraham, to Isaac, and to Jacob.” – Genesis 50:24

Implications of a Guilty Conscience

weekly Torah reading: parasha Mikeitz 5784

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; because Benjamin was not with them, 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; he did this to make a way for Benjamin to be brought down to Egypt.

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).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 surety for their return.

The brother’s 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). 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. According to the Zohar, the sins that people neglect to acknowledge will accrue over time, until some evil overtakes the person. 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.

The Zohar further explains, 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. Rather we should turn to H’Shem, through an examination of conscience, as Joseph’s brothers did, when they attributed their misfortune to their own misdeeds.

parasha Toldos 5784

weekly Torah reading: parasha Toldos 5784 – Wells of Wisdom

“And Isaac digged again the wells of water, which they had digged in the days of Abraham.” – Genesis 26:18, JPS 1917 Tanach

Meor Eynayim explains, that these wells are symbolic of G-d’s wisdom that flowed during the lifetime of Abraham; yet, after his death, his wells were stopped up by the Philistines, representative of the powers of darkness and ignorance, inasmuch that they also impeded the spread of this wisdom (Meor Einayim, Toldos 19; sefaria.org). Symbolically, when Isaac redug the wells of his father, Abraham, he also reopened the flow of divine wisdom into the world.

The wellsprings of wisdom must be dug within ourselves, until we reach the place where the source of wisdom flows. As for the verse, “they have forsaken me, the source of living waters (Jeremiah 2:13), the Meor Einayim explains that “Blessed G-d is the source from whom comes the flow of life-force to all living things in all manners” (Meor Einayim, Toldos 18; sefaria.org).

Thus, the source of life continually flows from G-d; yet, our own ignorance compels us to search elsewhere in this world for the truth. Instead of receiving the “fountain of living waters,” we hew out “cisterns, broken cisterns, that can hold no water” (Jeremiah 2:13, JPS). Moreover, as the result of sin, we cause a blockage of the primary source. Consequently, we are unable to connect to our “upper root,” the source above us that nourishes our soul. However, through teshuvah (repentance), a return to Hashem, our souls may be renewed with G-d’s wisdom.

dvar Bereishis 5784

“The heavens declare the glory of G-d, and the firmament showeth His handiwork.” – Psalm 19:2, JPS 1917 Tanach

The luminosity of G-d’s Kavod (Glory) prevails, when one with spiritual eyes looks upon the heavens. The earth, too, contains the beauty of G-d’s essence revealed to the sensitive soul. Chassidus teaches that He sustains the world through His Kavod. What we call nature is maintained by G-d’s nature, His invisible attributes that make up all things. Yet, He is at once immanent in the world, and transcendent, above and beyond the world. G-d’s name, Elokim has the same gematria (numerical value) as HaTeva (the natural order); so, this connection implies that nature is a shield or veil that only partially reveals G-d’s Glory. “The whole earth is full of His glory” (Isaiah 6:3). “Do I not fill the heaven and the earth?” (Jeremiah 23:24).

Additionally, just as G-d sustains the world, so does the soul empower the body. Its spiritual properties maintain the health and well-being of the body, like its spiritual power source. Adam and Eve had a direct connection to H’Shem, through their souls, that brought life to them, as is written, “The L-RD G-d formed man of the dust of the ground, and breathed into his nostrils the breath of life; and man became a living soul” (Genesis 2:7, JPS). Therefore, every breath that we take is a re-enactment of the original infusing of soul and body. Yes, each and every breath we take is a gift from H’Shem as are our very lives.

parasha Re’eh 5783

weekly Torah reading: parasha Re’eh 5783

“For thou art a holy people unto the L-RD thy G-d, and the L-RD hath chosen thee to be His own treasure out of all the peoples that are upon the face of the earth.” – Deuteronomy 14:2, JPS 1917 Tanach

The children of Israel are an am segulah – a treasured people – unto the L-RD. As a people, we are still His treasure, that He values “out of all the peoples that are upon the face of the earth” (see above). Or, in the words of the Targum, “a people more beloved than all the peoples who are upon the face of the earth” (Targum Jonathan; sefaria.org). Within the overall context of the passage, wherein this verse is found, this is the reason given for the children of Israel not to disfigure yourselves as is the custom of the nations to do when mourning. Additionally, as follows in the passage, also, not to eat anything considered to be an abomination.

This is the basis of holiness, whereas the Hebrew word translated as “holy” is kadosh, having the basic meaning of “to be separate,” as in separated unto the L-RD, or separate from the nations. Being chosen does not make us better than our fellow human beings, especially when we do not live up to G-d’s expectations of us. Rather, we have a calling, a responsibility, to be a light unto the nations. According to Rashi, one reason for this spiritual status is because of the merit of our forefathers, Abraham, Isaac, and Jacob. Moreover, it is the children of Israel that H’Shem appeared to at Mt. Sinai; and, He gave us the Torah, when He made an eternal covenant with us. The eternal nature of this covenant is expressed as follows:

“Thus saith the L-RD, Who giveth the sun for a light by day, and the ordinances of the moon and of the stars for a light by night, who stirreth up the sea, that waves thereof roar, the L-RD of hosts is His name: If these ordinances depart from before Me, saith the L-RD, then the seed of Israel shall cease from being a nation before Me for ever. Thus saith the L-RD: If heaven above can be measured, and the foundations of the searched out beneath, then will I also cast off all the seed of Israel for all that they have done, saith the L-RD” (Jeremiah 31:35-37, JPS). In other words, our relationship with H’Shem is as sure as the heights of heaven and the foundation of the earth; by signifying our bond to H’Shem by way of this comparison, it is made clear to us that we are truly a treasured people unto the L-RD, despite all of our transgressions against Him.

The Cost of Freedom

weekly Torah reading: parasha Re’eh 5783

“And thou shalt remember that thou wast a bondman in the land of Egypt, and the L-RD thy G-d redeemed thee.” – Deuteronomy 15:15-18, JPS 1917 Tanach

Because the Israelites were taken out of Egypt, having been freed from slavery, we are no longer meant to be slaves in perpetuity. Yet, certain circumstances would lead to a Jewish person having to sell himself as a servant to another person. This included when a thief was unable to make good on a return of the items, monetarily that he had stolen.

And, so, the midrash addresses this circumstance: “the ear which had heard G-d say at Mount Sinai: ‘do not steal,’ and which had heard G-d say: ‘the Children of Israel are My slaves,’ needs to be reminded of this by being pierced after having opted to ignore both of these statements by G-d” (Chizkuni on Deuteronomy 15:17, citing Rashi; sefaria.org).

In other words, it is an insult to G-d as well as oneself, to disregard the status given to us at Sinai, via the covenant. G-d’s people are meant to serve Him; we should not forsake that priority, by serving another. Even so, we should not enslave ourselves to anything, that would deprive of us serving G-d, by way of the commandments.

To voluntarily choose a life that is devoid of acknowledging the One Who brought us out of bondage, is to forsake the purpose of our freedom. Unless careful consideration is given to the reason that G-d brought us out of Egypt, we will not have the full picture.

According to chazal (the sages), after being freed from physical bondage, G-d gave us the Torah, so that we would have a moral compass, in our lives, in order to prevent us from enslavement to sin. Therefore, by serving G-d, we are able to transcend our lower inclinations, that would otherwise compel us to stray from our pursuit of righteousness.

Today, the compass spins wildly in society, with no steady direction. Now, more than ever, the imperative to remain on a steady course is essential. When we pray, we pray to the East, toward Yerushalayim. When we lift our hearts to our Father in Heaven, we may also cast our eyes toward things Above.

Our freedom to worship, to speak with integrity, and promote the values that we uphold shall not be infringed upon. And, most of all, our conscience must remain free. The narrative norm sweeping the West is meant to undermine traditional religious beliefs and values. It is better to be a servant of G-d, than to be slave to the mentality of an ideology that seeks to have all conform.

parasha Eikev 5783

“Everything is in the hands of G-d, except for the fear of G-d.”

– Berachos 33b

“And now, Israel, what doth the L-RD thy G-d require of thee, but to fear the L-RD thy G-d, to walk in all His ways, and to love Him, and to serve the L-RD thy G-d with all thy heart and with all thy soul; to keep for thy good the commandments of the L-RD, and His statutes, which I command thee this day?” – Deuteronomy 10:12, JPS 1917 Tanach

Yiras H’Shem (fear of G-d) is a major component of one’s relationship to G-d; fear, in the sense of awe, reverence, and respect. The Torah records, “What doth the L-RD thy G-d require of thee, but to fear the L-RD thy G-d?” The quality of yiras H’Shem is what will determine the level of kedushah (holiness) in a person’s life. For our response to constant acknowledgment of G-d, will compel us to watch our own thoughts, speech, and behavior at all times, thereby elevating our level of kedushah.

Our response to H’Shem’s directive, through His commandments, requires giving Him the due respect that He deserves as our King. As a consequence of our reverence towards Him, we bring kedushah (holiness) into our lives through our obedience. We become sanctified through His commandments; every aspect of our lives may become sanctified (made holy). “Happy is everyone that feareth the L-RD, that walketh in His ways” (Psalm 128:1, JPS 1917 Tanach).

An Undeserved Favor

weekly Torah reading: parasha Va’etchanan 5783

“And I besought [implored] H’Shem at that time, saying: ‘O L-rd G-D, thou hast begun to show Thy servant Thy greatness, and Thy strong hand; for what god is there in heaven or on earth, that can do according to Thy works, and according to Thy mighty acts? Let me go over, I pray Thee, and see the good land that is beyond the Jordan, that goodly hill-country, and Lebanon.'”

– Deuteronomy 3:23, JPS 1917 Tanach

Moshe was considered the humblest man alive; yet, he spoke in anger, and transgressed at the waters of Meribah when he struck the rock instead of speaking to it as H’Shem had commanded; therefore, he was not permitted to enter Canaan. Moshe pleads for H’Shem’s mercy in an attempt to ask Him to annul His decree that he would not enter the Promised Land. However, he is only permitted to view the Promised Land from the top of a mountain (see Deuteronomy 3:26). According to Rashi, even though Moshe was denied entrance into Eretz Yisrael, he was received into Olam Haba .

Vaeschanan – I implored. Rashi further comments that the verb chanan, signifies a gift given out of kindness or grace. “Although the righteous might make a claim to reward depend upon their good deeds, yet they solicit from the Omnipresent only an ex gratia gift” – a gift given out of kindness, not dependent upon merit (Rashi on Deuteronomy 3:23, sefaria.org). In looking at ourselves, we should acknowledge our lowliness, and our own need to seek G-d’s mercy. If we were to consider all of the ways that we offend H’Shem, how can we even stand before Him?

“Not in the merit of our righteousness do we cast our supplications before you, but in the merit of Your mercy.” – from the morning prayers