Bible – Page 6 – The Tree of Life

The Red Cow (parumah adumah)

parasha Chukat (Numbers 19:1 – 22:1) 5783

A chukat is a particular type of commandment that defies rational explanation. The parashas refers to the decree of the parumah adumah (red heifer). The offering is slaughtered outside of the camp; it is completely burned in fire. Hyssop, cedar wood, and crimson thread are thrown into the fire with the red heifer. The ashes are used in a minute way – only sparingly mixed with mayim chayim (living water), i.e. from a water source like a river.

The purpose of this water with the mixture of ashes is to purify people who have come into contact with a dead body, and, therefore tamei (unclean). The water is sprinkled upon them on the third and the seventh day of their purification. Yet, the kohein who is tahor (clean) becomes tamei (unclean) when he performs the offering of the parumah adumah.

The entire premise of the chukat of the red heifer points towards having emunah (faith) in the effectiveness of this remedy for contamination. In other words, it is only through a chukat that is not objectively clear to the intellect, through which a means of purification occurs. It is as if the goal of the chukat is to inspire our faith in the One who gave the decree.

The account of the passing of Miriam occurs right after the description of the chukat of the parumah adumah. The Sages infer that this exemplifies how like an offering brings atonement, so does the death of a righteous person. Moreover, the passing of Aaron occurs in juxtaposition to a description of the garments of the Kohein Gadol. As the garments of the Kohein Gadol atone for sin, so does the death of a righteous person (Moed Katan 29a). The deaths of Aaron and Miriam brought atonement to the generation in the desert.

Discernment, Reckoning, and Olam Haba

parasha Chukat-Balak 5783

“And H-Shem said unto Moses and Aaron: ‘Because ye believed not in Me, to sanctify Me in the eyes of the children of Israel, therefore ye shall not bring this assembly into the land which I have given them.'” – Numbers 20:12, JPS 1917 Tanach

Moses was previously told to strike the rock (see Exodus 17:6); yet, now he is being told to “speak to the rock” (Numbers 20:8). This is an important difference. However. Moses is also told to take the staff with him, when he goes to speak to the rock before the eyes of the assembly. Even so, there is also a difference between being told to take the staff with him, presumably as a sign of authority, versus using the staff in a manner that had not been explicitly stated by H’Shem.

There are many reasons given by the sages as to why Moses struck the rock. Perhaps, based upon his corresponding words, referring to B’nei Yisrael as rebels, he had let anger occlude his judgment. If so, then one lesson to be emphasized is that of the use of proper discernment in our lives. The people, also, apparently lacked discernment in that particular instance as well:

Purportedly, when they drank form the waters that flowed from the rock that Moses struck, there was no difference in the manner that they drank from that of the animals. They had succumbed to their animal instincts, what is referred to in Judaism as the animal soul, the side of human beings that is lesser in quality and distinction than the part of the human soul that is capable of transcending our baser instincts.

We are not animals, we are human beings with a soul infused into us by G-d (see Genesis 2:7). With this in mind, I have been making a deliberate attempt not to eat in any manner that would contradict my own sense of human dignity. This includes making sure to say the after blessing, as well as the primary blessing, before eating this kind of food or that kind food.

How do we sanctify H’Shem in our own lives, and the eyes of others? (see 20:12 above). Where in our lives, do we neglect to sanctify H’Shem? What is the result in the eyes of others, when we fail to do so. It is written “that man hath no pre-eminence above a beast; for all is vanity” (Ecclesiastes 3:19). Yet, Solomon asks, “Who knoweth the spirit of man whether it goeth upward, and the spirit of the beast whether it goeth downward to the earth?” (Ecclesiastes 3:22, JPS). The question is answered elsewhere, as a daily reminder in the morning prayers:

“All is vain, except for the pure soul that gives an account of reckoning before the Throne of G-d.” – paraphrase of standard translation

Therefore, we have a purpose and direction in life, further emphasized by the Ramachal in Mesillas Yesharim (The Path of the Just), who explains that the purpose of our life in Olam Hazeh (This World) is to live in a manner of righteousness that will ultimately lead to a good place in Olam Haba (the World to Come. As is written elsewhere, “This world is like a vestibule leading to the World-to Come. Prepare yourself in the vestibule (waiting room), so that you may enter the banquet hall” (Pirkei Avot4:21).

The G-d of All Spirits

motzei Shabbos: parasha Korach 5783 – The G-d of All Spirits

“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

With the rebellion looming over Moses and Aaron, poised to overthrow them, H’Shem told Moses and Aaron to separate themselves from the congregation, so that He might destroy the entire congregation. Yet, Moses interceded on behalf of the people; in doing so, he addressed G-d as “the G-d of the spirits of all flesh.”

In other words, Moses appealed to G-d, Who knows the hearts of all mankind, including their thoughts, inasmuch that in this specific case, He knew who was loyal to Him, and who was disloyal. So, Moses pleaded on behalf of the people that G-d would distinguish between the conspirators, and those of the people who still trusted in Him. As a result of Moshe’s heartfelt prayer, G-d decided to limit the extent of the punishment only to the guilty.

It is written elsewhere, that “every way of a man is right in his own eyes: but the L-RD pondereth the hearts” (Proverbs 21:2). Thusly related to the means G-d uses, through His Spirit, to search our hearts, in like manner that he weighed the hearts of B’nei Yisrael, to see where they stood in regard to Him, at the time of Korach’s rebellion, He also looks past our sense of self-righteousness into the depths of our heart.

We should appeal to Him, to help us in discerning our intentions, sincerity, and inner spirituality, so that we do not deceive ourselves into thinking that we are better persons than we really are. In this manner, we can look at ourselves honestly as our heart is revealed to us by H’Shem.

parasha Beha’alotecha 5783

weekly Torah reading: parasha Beha’alotecha 5783

“In the second year, in the second month, on the twentieth day of the month, that the cloud was taken up from over the tabernacle of the testimony.” – Numbers, 10:11, JPS 1917 Tanach

B’nei Yisrael had been encamped at the base of Mount Sinai for ten days under a year. When the Cloud lifted up from above the encampment, that was the signal to journey to the next location. “And the cloud of the L-RD was over them by day, when they set forward from the camp” (Numbers 10:34, JPS 1917 Tanach). Thus, did he Children of Israel move out in the formation that was previously established for them, according to the designated order.

First the tribe of Judah, then, as they began to march, the tabernacle would be disassembled, and placed in the care of the three Levite families. Two of the families followed the tribe of Judah; the third Levite family followed the tribe of Reuben. The rest of the tribes followed in formation behind them. “Whenever the cloud was taken up from over the Tent, then after that the children of Israel journeyed; and in the place where the cloud abode, there the children of Israel encamped” (Numbers 9:17, JPS).

Let us consider how G-d’s Presence guided the B’nei Yisrael, during the wandering in the desert. “Thou goest before them, in a pillar of cloud by day, and in a pillar of fire by night” (Numbers 14:14, JPS). This points toward H’Shem’s role in our lives to guide us in the right direction, to be a compass in an uncertain world, and a light in the darkness. On our journeys through life, we may seek G-d’s presence within the obscurity of our understanding, and gain clarity.

parasha Beha’alotecha 5783 – 5th aliyah

weekly Torah reading: parasha Beha’alotecha 5783

– 5^th aliyah (Numbers 10:11-34)

“And it came to pass in the second year, in the second month on the twentieth day of the month, that the cloud was taken up from over the tabernacle of the testimony.” – Numbers 10:11, JPS 1917 Tanach

Ten days under a year after arriving at the base of Mount Sinai, the encampment received Holy Word to pack up gear and move on: for “the cloud lifted from the Tabernacle of the Testimony” (Numbers 10:11). Thus, the Divine Sign was given to journey to the next encampment, location to be announced. The twelve tribes of Israel proceeded to move out in a predetermined, orderly fashion. This included the three Levite families transporting the accoutrements of the Mishkan.

Moshe’s father-in-law, Yisro is invited to accompany B’nei Yisrael on their journey. He is referred to in this passage as “Hobab,” from the word for “love,” seemingly so, because he was given a new name upon becoming part of Israel. Yet, he appears to decline the offer. Even so, Moshe entreats him (10:32), saying that he will receive the same bounty that is received by Israel. Although the Torah remains silent on whether or not he accompanied them at that time, it appears that he did. Indeed, his descendants were eventually given a tract of land near Jericho.

On our own journeys through life, as we move from one place to another, whether physically, or spiritually there is not always as much fanfare as there was within the parameters given for B’’nei Yisrael’s departures. The cloud would ascend, the trumpets were blown, and the banners for each tribe waved in the air as the procession began. Yet, in consideration of our inclusion with K’lal Yisrael (All of Israel), we may attach ourselves to the moadim (the appointed times) on the Hebrew calendar, committing ourselves to proceed throughout the year, according to the various events commemorated as a people. This is our heritage.

parasha Nasso 5783

weekly Torah reading: parasha Nasso (Numbers 4:21 – 7:89) 5783

“Speak unto the children of Israel: When a man or woman shall commit any sin that men commit, to commit a trespass against the L-RD, and that soul be guilty; then shall they confess their sin which they have done.”

– Numbers 5:6-7, JPS 1917 Tanach

According to Rambam (Maimonides), this verse is the basis of vidui (confession), within the context of teshuvah (repentance). “And shall make reparation in full” (Numbers 5:7). This latter part of the pasuk (verse) denotes reparations made to others, if the aveirah (transgression) is against another person. It is interesting to note that the Hebrew word for reparation is from the same shoresh (root), shuv (to return) as teshuvah (repentance). Essentially, repentance is a return to H’Shem (the L-RD). “Let us return unto the L-RD” (Hosea 5:15b, JPS 1917 Tanach).

Maimonides offers a basic example of how to approach vidui (confession): “I beseech Thee, O Great Name! I have sinned; I have been obstinate; I have committed [profane acts] against Thee, particularly in doing thus and such. Now, behold! I have repented and am ashamed of my actions; forever will I not relapse into this thing again.” He further states that whoever takes it upon him or herself to further elaborate, is considered praiseworthy. Nachman of Breslov notes that one measure of having done a complete teshuvah (return to H’Shem), is if in the same situation wherein had previously sinned, this time, avoids sin in the given situation.

Past Archetypes

The Relevancy of the Past

This is important to understand; as soon as an event is dismissed as a story or myth that has no historical relevancy, that is to say, it is invalidated as an actual occurrence, the principles drawn from the event are also undermined. Thus, in the postmodern age, where everything is ripe for the taking and immediate dismissing, one stroke of criticism can cast down the truth, and hide it from the minds of that generation.

Unless we reclaim history, historical narrative, and the validity of the events described in the Bible, this entropy of all that is meaningful from the past will prevail, until the world is unrecognizable. Where do we begin? We do not need to worry about beginning. We already have the events of the Bible, more or less, ingrained in our memory, regardless of our background.

There is an adage concerning the study of Torah; it is emphasized that review is necessary to strengthen the bond of memory of these events to the soul. Improve upon what you already know; build up what has eroded over the years, since your bar or bas Mitzvah. If you recognize the declining values of this generation, and entropy that began in the 1960’s, and has culminated in institutionalized moral decay, then consider where you stand on the issue of societal norms.

On the other hand, if you already steeped in Yiddishkeit, and a thorough understanding of the Torah, consider the words of Abraham Heschel, that “when the crisis of today is ignored because of the splendor of the past” then the messages of the Bible remain ensconced in a gilded cage, without bearing relevancy on the present (Heschel, G-d in Search of Man). Thus, it is up to this generation, to reach out to youth, and those on the fringes, to strengthen our heritage.

Omer: Day 25 – One Life to Live

Netzach shebbe Netzach: Victory within Victory:

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

The attribute of Netzach carries the weight of eternity on its shoulders, in like manner that Atlas, in the Greek myth, carried the world on his shoulders. In truth, G-d carries both of these burdens for all of mankind.

Yet, we may be made privy to them in a manner that is not burdensome: 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).

The question is not often asked, what is the ultimate purpose of our lives? Nor, is the answer readily inferred from worldly knowledge; nor, deduced from general knowledge. Yet, G-d has placed eternity in our hearts, so that we might have a glimpse of eternity within us. Therefore, 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 for the sake of monetary gain, pleasure, or posterity, then we are being misled by the false promises of this world.

Consider endurance of each and every day, living our lives for the sake of an eternal reward, knowing that this life is a test. “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). This begins upon our admittance into the coronation banquet of the King, at the beginning of the Messianic Era. For the soul lives on for eternity.

Omer: Day 20 – Building Wisely

Yesod shebbe Tiferes: Foundation within Beauty

What foundation have I built in order to bring harmony, meaning, and an overall sense of peace into my life? Am I the sort of person that permits myself “to go with the flow,” in hope that if I trust in the Universe, everything will work out for the best? Or, do I have a set of tangible principles, rules, and guidelines in my life, that governs my lifestyle, so that I might decide how to respond to the events in my life, rather than letting them passively shape me? Am I able to make wise decisions, based upon higher truths? Or do I go with the whim of my feelings, letting my emotions rule me instead?

The psalmist requests of the L-RD, that He show favor towards Zion, that He “build Thou the walls of Jerusalem” (Psalm 51:20, JPS 1917 Tanach). By analogy, this may be rendered as well for the sake of discussion, as the walls of our foundation that will preserve our inner sense of peace. The protective measures that we put in place to preserve our values, so that the sanctity of our lives is not diminished by outside factors. I believe that a strong foundation built upon wisdom is necessary, in order to navigate the challenges of life.

From where is your harmony derived in your life? Upon what kind of foundation do you build your peace of mind? Do you have a lasting peace of mind? Is there something that will contribute to the restoration of your soul, when you might be thrown off balance by the world?

A strong foundation is a sure and lasting one, that will provide shelter from the storms of life. Moreover, I think that harmony and inner peace must be maintained, through returning, and returning again, each and every day of our lives to our central focus in life. If our focus is on G-d, then true peace is attainable through His presence.

Omer: Day 19 – A Sure Peace

Hod shebbe Tiferes: Splendor within Beauty

(Otherwise rendered as humility within harmony).

One “role” of acquiring humility, in relationship to “peace of mind” is as follows: Humility may serve to temper a false sense of harmony within, by compelling a soul to recognize that any sense of inner peace is often fragile, especially if that peace is not drawn from a higher source. Are we willing to admit to ourselves, that we are dependent on many circumstances, needs, and expectations to maintain a sense of peace? To think otherwise may be an overestimation of one’s own ability to secure sure peace of mind.

Yet, if we would like to be able to transcend our dependence on the requirements that we set for ourselves, in order to bring us a peace that may actually be a fragile peace, then, through recognition of our limitations, we may humble ourselves before G-d, in acknowledgment of the everlasting peace that can provided through Him. “The L-RD will bless His people with peace” (Psalm 29:11, JPS 1917 Tanach).