This combination of middos connotes the gentle persuasion of discipline towards those whom we love Correction from a place of love does not appear to be stern; yet, at least, firm enough to make the point clear. The motivating factor is compassion, sometimes expressed in a manner akin to the phrase, “tough love,” or some variation thereof.
If we truly love another person, then we are cautious in any attempt to rebuke; this should be done so only for the sake of that person’s benefit. In consideration of the path that HaShem desires us to walk upon, we should instill those values in others. And, the end result should be from a place of love, from the one who institutes the admonition. Additionally, we are to humbly receive admonition from the One Who would only like the best for us.
Where do I fall short in my life? How can I be an example for others through discipline, tempered by loving-kindness?
From the beginning of the creation of the world, G-d used His discernment, to separate the light from the darkness. This separation is a phenomenon that we may observe every day at dusk and dawn. The transition at twilight into nighttime, and at sunrise into daytime.
The Targum Neofiti emphasizes that G-d separated by word between light and darkness. We take the separation of light and darkness as a natural occurrence that seems effortless on the part of what most human beings refer to as nature.
Since there was no Biblical Hebrew word for nature, modern Hebrew uses the word Teva. The point that I would like to make is that the initial separation was not effortless, nor a natural phenomenon; rather, it was a principle of separation built into the fabric of Creation.
According to Rashi, because the light was good, it was not appropriate “that light and darkness should function together in a confused manner” (commentary on Genesis 1:4, sefaria.org). A parallel can be drawn to moral sphere, wherein the same rule may apply.
This tenet would caution us against the mixture of light and dark in our thinking, and how we approach the challenges in life; it may help decrease the confusion prevalent in society today. The current chaos of the world derives from the admixture of good and evil that permeates society. It is fueled by the flames of bitterness, animosity, and hostility.
Yet, the line of good and evil runs through the heart of every human (Solzhenitysn). This must be acknowledged by all decent people with a conscience in order to maintain a balanced perspective. The designation of people groups leads to an us and them mentality, as if the moral integrity of the in-group compels them to be sinless in their own eyes.
On the contrary, we must examine ourselves, all the moreso, in order to better challenge evil. In a world where the difference between good and evil is blurred we need the discernment that is able to separate light from darkness. “The words You inscribed give light” (Ps. 119:130, JPSN).
“And a redeemer will come to Zion, and unto them that turn from transgression in Jacob, saith the L-RD.” – Isaiah 59:20, JPS 1917 Tanach
“If thou buy a Hebrew servant, six years he shall serve; and in the seventh he shall go out free for nothing” (Exodus 21:2). A remez (hint) to the Final Redemption, can be found in the commandment in regard to a Hebrew servant who serves another Hebrew. He is redeemed from bondage at the end of six years; a Hebrew who was a slave in Egypt is not meant to be a perpetual slave again. At the completion of six thousand years of history, the Geulah (Redemption) occurs, the restoration of Israel, and establishment of HaShem’s Kingdom .
Additionally, another commandment obligates a fellow Hebrew to redeem a brother who had been sold as a servant to a gentile. In this case, he is redeemed by a relative, through a redemption price, given to the gentile. “Any that is nigh of kin unto him of his family may redeem him” (Leviticus 25:49, JPS). The relative who redeems his brother is called the goel.
The Hebrew word goel may also be understood as a reference to Moshiach (Messiah). He is like the goel who is obligated to redeem his Jewish brother from slavery. How much more so is he sent to redeem his brethren? As is written: “And a redeemer will come to Zion, and unto them that turn from transgression in Jacob, saith the L-RD” (uva l’tzion, Isaiah 59:20, JPS).
“And the L-RD said unto Moses: Go in unto Pharaoh; for I have hardened his heart, and the heart of his servants, that I might show these My signs in the midst of them.’” – Exodus 10:1, JPS 1917 Tanach
According to the Zohar, when Moses entered Pharaohs inner chamber, considered to be the abode of evil, HShems Presence was with him. This is drawn from the translation of the word, bo, as meaning “come” to Pharaoh, instead of “go” to Pharaoh. Because H’Shem said to Moses, in a manner of speaking, come with me, into the abode of the serpent, and My Presence will be with you when you confront Pharaoh. To some degree, what is written in the Zohar seems to imply that this inner chamber was actually a spiritual abode of darkness, as if Moses was brought face to face with the power of the serpent that sustained Pharaoh and all of Egypt. The only reason that this would be necessary is to break that power through G-d’s might.
Moshe may have also felt some trepidation about confronting Pharaoh within the court this time. Having grown up in the previous Pharaoh’s court, he knew full well the level of darkness in the form of idolatry, present within Pharaoh’s inner chambers. The servants of Pharaoh were well skilled in the ways of darkness associated with these deities. Their so-called powers were not from G-d; rather, their strength was dependent upon the sitra achrah, literally, “the other side.” This is why the Zohar refers to Pharaoh’s inner chamber as the abode of evil; for in the absence of G-d, there is only evil. May light prevail over the darkness of this world.
Thus saith the L-RD: even the captives of the mighty shall be taken away, and the prey of the terrible shall be delivered; and I will contend with him that contendeth with thee, and I will save thy children.”
“See, I have placed before you this day life and good, death and evil.” – Deuteronomy 30:15
How can we freely choose, based on information that will permit us to make an informed decision? If we know right from wrong, then, we should have enough discernment to make the best decision for all who will be affected by that decision. Yet, if we lack discernment between right and wrong, and knowledge of good and evil, what precedent do we have to base our decisions upon? This is the tragedy of post-modern culture, that deprived itself of truth.
G-d is like a loving-parent, who sets clear boundaries and expectations with consequences for the child’s behavior. Out of the mouth of G-d proceeds the reward for doing good, and the judgments for wrongdoing (Lamentations 3:38). If we are unaware of G-d’s commitment to our moral condition, wherein He has made everything clear to us for our sake, then we are no better off than if we were in unchartered waters.
If we attempt to navigate life without a map, what can our decisions be based upon, except for subjective notions of right and wrong, that might be vague and ill-defined? The truths established in scripture are time-tested, and will not be undone by the attempt to undermine Western civilization today.
This has been going on for centuries, ever since the French Revolution and the Enlightenment. And, now, the cultural revolution that has captured the institutions of society is wreaking havoc upon classical Western values. Yet, the value of scripture, and the qualities that are promoted by its teachings, such as truth, forgiveness, and compassion are even more important now than ever before. Our humanity is at risk if we fail to embrace the virtues that make us human.
from Darkness into Light: a personal revelation of faith
I was recently inspired by a speaker at a luncheon, after morning services at the place of worship that I attend every Sabbath. He spoke about his experience in the Israeli military, as a commander in the Golani Brigade, leading his unit on a dangerous mission in 2014, during Operation Protective Edge. The mission was accomplished, yet, at a significant cost to his unit.
He went through a year of rehabilitation in the hospital, and continued to suffer from PTSD. I asked him when he began speaking. He responded, that he began speaking several years ago. I followed up with a question, Did speaking publicly help with PTSD? He responded immediately in the affirmative, stating that it is therapy for him.
This resonated with me. And, the timing, around my own hesitance to begin speaking openly about my own experience is more than a coincidence. With that said, I will begin to recount, in as much detail that I am able to provide at this time, my own narrative, concerning my experience the before, during, and after, participation in a New Age Millenarian Therapy Cult.
To start with, for myself, and others who have been in a cult, Post Traumatic Stress Disorder is invariably something to contend with by all ex-cult members, regardless of what type of cult they have been in. For myself, to begin bringing these things out into the open is like breaking a spell, so that I may be liberated from the chains to my past that bind me.
In fact, it wasn’t until five years after I broke free from my therapist, that a counselor at the False Memory Syndrome Foundation in Philadelphia, Pennsylvania took the time to explain to me that I actually was being held as a “mental hostage” all of those years. Thus began, at that time, an objective inquiry into what I had actually been subjected to all of those years.
“Judaism is a gift of G-d. It is not something that we inaugurate, not our attainment, but our inheritance, the accumulated experience of ages. It is to be acquired, not produced.” – Abraham Joshua Heschel, Moral Grandeur & Spiritual Audacity
On my own personal spiritual journey, it was as if G-d was calling me, drawing me closer to Him. The ideal understanding that reached my heart was from my own learning and personal endeavor to comprehend the faith of my heritage, by seeking G-d in a manner that appealed to my Jewish sensibilities.
I began my journey as a ba’al teshuvah, as an individual quest. Today, it continues to be an individual plight, despite my connection to community; in fact, I have never actually felt the need to be dependent upon community. While it is true that community is meant to enhance one’s personal devotion to G-d, there is a dynamic continuum between self and community, wherein friction sometimes results.
Yet, on certain occasions, community has the potential to enhance one’s experience beyond expectation, despite any differences. Case in point, this past Shabbos I remained at shul all day until after havdallah. Three hours of conversation with some friends followed an early minchah. After they left, I had a late seudah shlishi (third meal) in solitude in the social hall. This was truly enriching to me, like a blessing from Above. Half a dozen of us gathered for a quiet maariv, where I was able to daven with kavanah at my own pace – another blessing.
Then, followed havdallah with the same people who davened maariv. As soon as we finished, some chasidim showed up and conducted another havdallah. They sang my favorite tune; so, I joined in for a second havdallah. I believe that H’Shem has shown me, that despite my recent concerns, and existential religious crisis, the spiritual journey, like life, is often bittersweet. I am fortunate to have been able to transcend the bitterness, if only for that one Shabbos.
Religious Existentialism: existential crisis of a religious nature
If community participation eclipses one’s personal sense of belief and practice, disallowing for creative growth, as if one is simply expected to absorb the specific emphasis of teachings, and the overall philosophy of a particular style of Judaism without questioning, reflection, or discussion, how can one thrive, except as a wilted flower? The burden of such a contrast in approach prevents the goods of the Jewish faith from reaching the individual’s uniqueness.
If one’s understanding is nuanced, different than the perspective, approach, and emphasis, then, an apparent disconnect may occur. Consider, that the spirit of Judaism includes the concept of the seventy facets of Torah, that should foster appreciation and respect for individual perspectives. Moreover, inquiry into Torah is validated by Torah itself, wherein the middle of the Five Books of Moses, the same word is repeated twice: darosh, darosh – inquire, inquire.
If an individual becomes overwhelmed by the collective set of understanding, pervasive stance, and repetitive style of rhetoric, this may result in diminishing the sense of awe and wonder that Judaism should inspire. Moreover, I do not want to be provided with the answers; I would like to focus on the questions. Therefore, I need to retreat in order to gain room to breathe.
My experience has reminded me of Heschel’s insight, regarding the importance “to rediscover the questions to which religion is an answer.” He explains that “the inquiry must proceed both by delving into the consciousness of man as well as by delving into the teachings and attitudes of the religious tradition” (G-d in Search in Man, ch.1). I yearn to begin this exploration.
Yisro, Moshe’s father-in-law “heard of all that G-d had done for Moses, and for Israel his people” (Exodus 18:1, JPS). He journeyed from Midian to the encampment at Sinai, and brought with him Zipporah, the wife of Moses, and Gershon and Eliezer, the two sons of Moses. He proclaimed, “Now I know that the L-RD is greater than all gods” (Exodus 18:11, JPS). He implied, that in the same manner that the Egyptians conspired against the Children of Israel, so was Pharaoh and his army destroyed; i.e., measure for measure, by means of water.
Yisro, former minister to Midian, had worshipped many gods; and, according to Tanchuma, he had renounced idolatry many years ago. Yet, it was not until he heard of H’Shem’s plagues against Egypt – each one symbolizing H’Shem’s superiority over an Egyptian god – and the splitting of the Sea of Reeds, that he recognized H’ Shem as “greater than all gods.”
Up until then, his belief was predicated upon rational inquiry; he had his doubts about the efficacy of the many deities that he used to worship. Yet, when he heard of H’Shem’s greatness being demonstrated in a tangible way through the plagues, and the splitting the sea, his belief was upgraded to the level of knowledge, because of H’Shem’s miraculous intervention for the sake of Israel’s Redemption.
In other words, “seeing is believing;” although, it was enough for Yisro to “hear” “of all that G-d had done,” for his belief to become manifest. So strong was his belief in H’Shem, that he chose to align himself with truth. Only H’Shem is the One true G-d. All other so-called deities are no-things. Yisro’s fidelity shifted from potential to actual, when he travelled out to the encampment at Mount Sinai.
There, he presented offerings to H’Shem, and ate bread with Moses, Aaron, and the elders (Exodus 18:12). This ratified a covenant (agreement) between Yisro and G-d that effected a formal conversion, whereby he sought refuge under the wings of the G-d of Israel (see also Ruth 2:12).
The Tree of Life 