Bible – Page 8 – The Tree of Life

Bikurim (First Fruits)

dvar for parasha Ki Savo 5782

The commandment of bikkurim (first fruits) was to be performed after B’nei Yisrael entered Eretz Canaan and received their inheritance. It was only incumbent upon them to observe the mitzvah of bikurim, after they were established in the land. It was to serve as a constant reminder of our heritage. The declaration that is made at the time, encapsulates our history, beginning with Jacob, who went to Egypt with his entire family. And, how we later became slaves in Egypt; yet, H’Shem redeemed us, and we became His people, bound by covenant to the Torah given at Sinai.

The declaration, made when bringing the basket of the first fruits of one’s harvest to the Kohein, concerns our history, how we began as a small people, and became populous, and were brought into “a land that flows with milk and honey” (Deuteronomy 26:9). It is an expression of gratitude to H’Shem for our redemption, and a reminder of our humble origins as a people. Also, the import of this declaration brings to light all of the provisions bestowed upon us since that time.

A stark reminder that G-d provides, and has done so since Gan Eden. Yet, today, society is so far removed from the harmony in the Garden before Adam and Chava partook from the Tree of Knowledge of Good and Evil. Today, good and evil are being redefined by man, if not essentially reversed. The prophet Jeremiah warned of this: “Woe unto them that call evil good, and good evil; that change darkness into light, and light into darkness; that change bitter into sweet, and sweet into bitter” (Jeremiah 5:20, JPS).

That direct personal relationship of Adam and Chava (Eve), has for the most part within secular society been replaced with a connection to “everything under the sun.” Mankind seeks to become the ultimate arbiter good and evil, proclaiming truth relative, by way of subjectivism. In an immoral world, let us stand up for our values, as given by the Creator. Our heritage, as preserved through the declaration of bikkurim, and other traditions, provides us with a foundation as a people. Even if the world’s foundations crumble, let us hold on to ours.

The bikurim (first fruits) were brought to Yerushalayim, between Shavuot and Sukkot, the harvest season. The seven species from which they were selected were wheat, barley, figs, pomegranates, olives, grapes, and dates. Today, these grains and fruits serve to remind us of our connection to the Land of Israel. We may enjoy these foods, especially at certain times, according to tradition, in the same spirit that B’nei Yisrael was called upon to rejoice in Yerushalayim, when they brought the bikurim.

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Character and Integrity

parasha Balak 5782

“G-d is not man to be capricious, or mortal to change His mind. Would He speak and not act, promise and not fulfill?” – Numbers 23:21, JPS 1985 Tanach

As paraphrased by the Targum, “The Word of the living G-d is not as the words of men for the L-rd, the Ruler of all worlds, is the unchangeable, (but) man speaketh and denieth. Neither are His works like the works of the children of flesh, who consult, and then repent them of what they had decreed” (Targum Jonathan on Numbers 23:19, sefaria.org). In other words, that they change their mind, instead of remaining committed to their original intended course of action.

R’ Bachya states, in no uncertain terms that “the essential difference between G’d and man is that G’d keeps His promises whereas man often deceives, [and] disappoints the people who have been promised by him” (sefaria.org). Moreover, “Whereas man may change his mind concerning matters he had planned, which did not involve undertakings to his fellow man, he nonetheless is apt to have remorse, to change his mind before executing his plan” (sefaria.org).

Additionally, “when man deceives or reneges, this is considered a serious flaw in his character” (sefaria.org). Therefore, it may is important to keep in mind, based upon this commentary the benefits, of focusing upon character development, integrity, and keeping one’s word. These are all positive qualities to work on obtaining in life. Moreover, that our own words, should not contradict each other, as if we had two selves, in conflict with each other. And, that are actions should also not be opposed to our values, beliefs, and goals.

reflections: Psalms 55:23

Tehillim (Psalms): reflections on the Psalms

“Cast thy burden upon the L-RD, and He will sustain thee.”

– Psalms 55:23, JPS 1917 Tanach

If we ourselves took responsibility for shouldering our burdens, without seeking help from H’Shem, how could we possibly bear our challenges in life? Even in seeking the help of others, if we do not also rely on the L-RD, then we are limiting ourselves and Him. It is as if we may unconsciously say to ourselves, H’Shem can not effectually change my situation for the better. Or, as is written in Torah, in no uncertain terms, “Is the arm of the L-RD too short?” (Numbers 11:23) So, we would do well to understand that H’Shem wants us to depend on Him. As is written, “in all thy ways acknowledge Him, and He will direct thy paths.” (Proverbs 3:6, JPS 1917 Tanach).

dvar Korach 5782

parasha Korach 5782

“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

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 H’Shem. 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 H’Shem” (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 intent.

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 men, 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. This connotes G-d’s sense of justice, as well as His attribute of mercy.

“Behold, the eye of the L-RD is toward them that fear Him, toward them that wait for His mercy.” = Psalm 33:18, JPS 1917 Tanach

parasha Shelach 5782 – Trusting G-d

“‘We came unto the land where thou didst send us, and truly it floweth with milk and honey; and this is the fruit of it.'” – Numbers 13:27

“H’Shem spoke unto Moshe, saying: ‘Send thou men, that they may spy out the land of Canaan’” (Numbers 13:1-2, JPS 1917 Tanach). Yet, this does not give the complete details, as later revealed in Torah. In Deuteronomy, it is written, “Behold, H’Shem thy G-d hath set the land before thee; go up, take possession, as H’Shem, the G-d of thy fathers, hath spoken unto thee; fear not, neither be dismayed” (Deuteronomy 1:21, JPS).

These are words of encouragement; however, the people responded with caution, requesting of Moshe, “Let us send men before us, that they may search the land” (Deuteronomy 1:22, JPS). This is the prior conversation between Moshe and the people, before the opening words of the parashas, where H’Shem literally says, “if you would like to send men, send men for yourself.” In other words, H’Shem left the decision to Moshe, whether to grant the request of the people to send out spies into the land of Canaan.

So, proof of the goodness of the fruits of the land was brought back to the people; however, ten of the spies also brought an ill report of the land. They said, “howbeit the people that dwell in the land are fierce, and the cities are fortified, and very great” (Deuteronomy 13:28, JPS). Rather than trust in H’Shem, that he would be their strength, the spies searched out the land in order to prepare a military strategy; yet, in their own estimation they saw themselves as “grasshoppers,” compared to the local inhabitants of the land (13:33).

The ten spies lacked self-esteem, as well as emunah (faith), they did not fully trust in H’Shem to bring them into the land. They saw a lack in their own abilities, not realizing that their strength was in H’Shem. When we put our trust in H’Shem, set our concerns aside, and acknowledge that our reliance on Him will bring our best intentions to fruition, in accordance with His will, then we can expect good results.

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Shabbat shalom.

parasha Bechukosai 5782

“If ye walk in My statutes, and keep My commandments, and do them; then I will give your rains in their season, and the land shall yield her produce, and the trees of the field shall yield their fruit.” – Leviticus 26:3-4, JPS 1917 Tanach

“Do His will as if it were thy will. Nullify thy will before His will, that He may nullify the will of others before thy will.” – Pirkei Avos 2:4, traditional text

The parashas begins with a conditional set of blessings, dependent upon the observance of the commandments. By studying, contemplating, and resolving to bring these commandments into our daily lives, we will also be bestowed with the blessings of H’Shem. The “L-RD will give that which is good;” and our lives will be fruitful (Psalm 85:13, JPS 1917 Tanach).

The observance of the commandments is meant to lead us into a state of kedusha (holiness), so that our very lives may be sanctified through their performance. To serve Him (avodah) is the task of the “inner person,” wherein the battle is fought between the yetzer tov (good inclination) and the yetzer hara (evil inclination). We need to align ourselves with G-d’s will.

“The reward for a mitzvah (good deed) is another mitzvah” (Pirkei Avos 4:2). I.e., more opportunities to do good, will be given to us as we continue to observe the mitzvot (good deeds). These opportunities may require the use of our discernment, in tandem with the prevailing directives of our conscience. Through the negation of our will, which is often contrary to G-d’s will, we may mature according to His guidance in our lives.

motzei Shabbos: Emor 5782

parasha Emor 5782 – 7^th aliyah

“He shall order the lamps upon the pure candlestick before the L-RD continually.”

– Leviticus 24:4, JPS 1917 Tanach

The menorah and the showbread table, respectively represent “spiritual growth” and “material prosperity.” Both of these provisions rest upon the incense mizbeach (altar), so to speak, inasmuch that the smoke of the incense is symbolic of prayer; thus, through our avodah, namely, service of the heart (prayer), we may acquire both spiritual and material blessings.

Additionally, according to the Steinsaltz edition of the Chumash, the menorah represents “purity and radiance” (Steinsaltz commentary on Leviticus 24:4). This makes perfect sense, in consideration of the pure olive oil that was used for the menorah; and, the light emitting from the wicks of the menorah. Thus, an added dimension is brought to the above-mentioned insight, namely, that our spiritual growth is also dependent upon leading a pure life, focused on righteousness.

parasha Emor 5782 – The Moadim

weekly Torah reading: parasha Emor 5782

“The appointed seasons of the L-RD, which ye shall proclaim to be holy convocations, even these are My appointed seasons.” – Leviticus 23:1-2, JPS 1917 Tanach

On “the fourteenth day of the first month,” the Pesach offering was made (Leviticus 23:5). A seven-day observance begins on the fifteenth of Nissan, when we refrain from eating chometz, during “the Feast of Unleavened Bread” (Leviticus 23:6). “Ye shall bring the sheaf of the first-fruits of your harvest” (Leviticus 23:10, JPS 1917 Tanach). This was brought to the kohein [priest], on the day after the first rest day of Pesach. The offering is referred to in Torah as the waving of the Omer; it was only enacted after B’nei Yisrael entered the Promised Land.

“Even unto the morrow after the seventh week shall ye number fifty days; and ye shall present a new meal-offering unto the L-RD” (Leviticus 23:16, JPS). That is, fifty days were counted from the second day of Passover, onward until on the fiftieth day, the first wheat offering of the harvest was brought “unto the L-RD.” (The offering that was made prior to this – the Omer – on the second day of Passover, was the first of the barley harvest). Today, we refer to the fiftieth day after Passover as Shavuot, in commemoration of Matan Torah (the giving of the Torah).

In Autumn, we celebrate Rosh HaShannah, the Jewish New Year, and Yom Kippur, the Day of Atonement. Sukkot, which follows Yom Kippur, is considered a Festival, like Passover, and Shavuot; so, it is the third of the Festivals: “Ye shall dwell in booths seven days” (Leviticus 23:42, JPS). We build sukkot (booths) to commemorate the protection we received from the Clouds of Glory, while dwelling in booths, during our forty-day sojourn in the desert. On the eighth day, we celebrate Shemini Atzeret, symbolizing Olam Haba (the World-to-Come).

Omer: Day 25 One Life to Live

Netzach shebbe Netzach: Endurance within Endurance:

(The attribute of netzach may also be rendered as “victory” or “eternity”).

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

(Otherwise rendered as foundation within harmony). 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. 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. 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.