Geulah – The Tree of Life

Divine Wisdom & Natural Ability

parasha Vayakhel-Pekudei 5783

“The Lord, by wisdom, founded the earth; by understanding He established the heavens. By His knowledge the depths were broken up and the skies drop down the dew” (Proverbs 3:19-20, JPSN). These three qualities, wisdom, understanding, and knowledge were imbued in the heart of Bezalel, “And I have filled him with the spirit of G-d, in wisdom, and in understanding, and in knowledge, and in all manner of workmanship” (Exodus 31:3; Exodus 35:31, Berachos 55).

The sages say of Betzalel that he was capable of using the letters of the alphabet of the Holy Tongue in a manner similar to the way G’d had used them when creating the universe (Sforno). How remarkable to note this comparison. The building of the Mishkan was like unto the creation of the world. And, how remarkable that the chosen craftsman for overseeing the construction of the Mishkan was given qualities inspired by the Ruach Elokim (G-d’s Spirit).

We should marvel at the construction of the Mishkan, and even moreso at the Creation of the World. G-d’s Creation is a masterpiece beyond compare; yet, reflected in the Mishkan. Our appreciation of the Mishkan, although we only have the written account, should compel us all the more to appreciate G-d’s Creation. For, “the heavens declare the glory of G-d, the sky proclaims His handiwork” (Psalms 19:2, JPS 2006 Tanach). King David compares the orderliness of the heavens, and the sun in particular to the perfectness of Torah (Psalms 19:3-10).

The builders of the Mishkan were also imbued with wisdom. “And in the hearts of all the wise-hearted, I have placed wisdom” (Exodus 31:6; see also 36:1). According to Akeidat Yitzchak, “divinely inspired wisdom would be paired with natural intelligence” in order for the newly acquired skills of the impromptu artisans to contribute these talents to the building of the Mishkan. In other words, their intelligence was augmented by divine wisdom, for the sake of building the sacred Mishkan.

If only such a combination of the natural in man, accompanied by a divine bestowal of wisdom could guide us in our efforts to create heaven on earth, the world would look very different today. Yet, through Torah, we learn of the right ways to interact, harmonize, and build the world, bringing G-d’s perfection of creation into every part and parcel of our lives. May we continue this endeavor, in the face of adversity, chaos, and the imbalances currently found within societies around the world. May we look forward to the assurance of tomorrow’s promises, when G-d’s Kingdom will be established through Moshiach.

Taanis Esther 5783

“‘Think not with thyself that thou shalt escape in the king’s house, more than all the Jews. For if thou altogether holdest thy peace at this time, then will relief and deliverance arise to the Jews from another place, but thou and thy father’s house will perish; and who knoweth whether thou art not come to royal estate for such a time as this?’” – Esther 4:13-14, JPS 1917 Tanach

“There is no man who has not his hour, and no thing that has not its place.” – Pirkei Avos 4:3

Esther petitioned King Ahasuerus to spare her people. She, her maidens, and the Jewish people fasted for three days, before she approached the King. She was risking her life, in doing so, because, no one could approach the king without permission. Yet, she was emboldened to approach him, after fasting, with all of her people in support of her.

Queen Esther was given her moment: “who knoweth whether thou art not come to royal estate for such a time as this?” H’Shem arranges the remedy, before the sickness (Talmud). Esther was made queen, before Haman hatched his plan to eliminate the Jewish people. Thank G-d. And, may we also see hidden remedies revealed as miracles, speedily in our days.

Ultimately, we have H’Shem to seek as a refuge, both then and now; we should not take His shield of protection for granted; our refuge and fortress in Whom we trust (Psalm 91:2). We should seek Him in all of our trials and tribulations, keeping in mind that He is the Source of our well-being. Especially, at this time to remember our brothers and sisters in peril, is an obligation and responsibility of K’lal Yisrael.

A Concerted Effort

The achronim yomim (end of days) are upon us, and the footsteps of Moshiach (Messiah) are evident in the sands of time. This is the last generation, as is mentioned in kitvei kodesh (holy scripture), “the generation to come…” shall praise the L-RD: (Psalms 102:19). Yet, the unrighteous shall continue in their ways, as the righteous strive to become more holy and devoted to the L-RD. The lines are being drawn, and we are called to return to Him with all of our heart and soul (Deuteronomy 30:2).

Where do each of us stand, as individuals before our Creator? This question is more important in our lives, than the many questions that we might ask ourselves in regard to the calamities of the world. Not that these other questions should remain unasked; the answers may help us to look past the apparent chaos on the surface toward the import of these events as a whole. Yet, they can also serve, unfortunately, as distractions from our path in life, as human beings created in the image of G-d and given the divine blueprint of life.

As mankind assembles upon earth to recreate the world, this is being done according to man’s image and design, relegating G-d and his divine plan to be cancelled out from the public domain. Yet, G-d is not a concept, nor an idea that can be forgotten, as if it is no longer tenable, in the eyes of His own Creation. He exists inasmuch that He does, outside time and space, watching over His creation, and yearning for our return to Him.

The acknowledgment of a Creator allows for the subsequent acceptance of responsibility to follow in His ways, prescribed for mankind since the beginning of time, when Adam and Eve lived in harmony with the Creation in Gan Eden (the Garden of Eden). We were commanded to be stewards of the earth, in service to the Creator (Genesis 1:28; 2:15).

Within the framework of having been placed in the Garden of Eden, serving G-d in obedience fosters the harmony between us and His creation. Having stepped out of line, the harmony was broken. Mankind’s reconciliation with His Maker today is necessary to regain the lost paradise on earth that He originally intended for mankind.

Yet, this cannot be done unilaterally on our own, without His blueprint for humanity; nor, without spiritual assistance through the grace bestowed upon the soul who aspires to reach out to Him and yearns for the peace that cannot be taken away by the brokenness of the world, nor even our own brokenness. This peace cannot be given to us through any external means, nor brought about by the designs of mankind for a utopia, irrespective of the original intentions of His Creator. Let us return to the original design for our lives, through a reconciliation with G-d.

The Millenial Sabbath

motzei Shabbos: Mishpatim 5783

Imagine what the first Shabbos was like, after G-d created the heavens and earth. A project like none other that existed at that time; a project that will only be given a complete renewal upon the appearance of the new heavens and the new earth (Isaiah 65:17).

Abraham Heschel explains that when we observe Shabbos, we are celebrating the creation of the world, to the extent that we may even take part in the renewal of the seventh day. Perhaps, this may be envisioned as actually entering that space that Heschel refers to as “an island in time.”

In parashas Mishpatim, a reminder to keep the Sabbath is given, immediately following the commandment about the Shemitah year. The juxtaposition of this reminder with the commandment in regard to the Shemitah cycle is important. What is the implication?

The seventh year when the land is permitted to lie fallow, follows six years of work on the land. This cycle is akin to the day of rest that follows a six day work week. Both of these observances point towards the Millennial Sabbath, that follows six thousand years of history.

In like manner, that during the first six years of the Shemitah cycle, the land is sown and produce is gathered, the same is true in regard to the six thousand years of history. G-d’s divine plan is continuously sown through His words, and hashgacha (guidance).

The Shemitah year may be likened to the abundance of blessings that will be poured out upon us, when we are gathered into the land of Israel, at the end of history as we know it. However, we cannot reckon the nature of the Sabbatical Millenium, nor the new Heavens and Earth.

The Sabbath itself points towards the blessings of the Millenial Kingdom: inasmuch that no eye has seen nor ear heard what G-d has in store for the righteous; and, yet, according to the sages, we may at least receive a glimpse of Olam Haba (the World to Come) on Shabbos.

Expect Redemption

motzei Shabbos: parashas Shemot 5783

“Go, and gather the elders of Israel together, and say unto them: The L-RD, the G-d of your fathers, the G-d of Abraham, of Isaac, and of Jacob, hath appeared unto me, saying: I have surely remembered you, and seen that which is done to you in Egypt.” – Exodus 3:16, JPS 1917 Tanach

“It was a sign for Israel. When any redeemer would come with this sign, ‘I have surely thought of you,’ they would know that he was a true redeemer.” – Midrash Tanchuma Buber; sefaria.org

A prophecy given to Abraham, speaks of a time that his descendants, “shall be a stranger in a land that is not theirs, and shall serve them; and they shall afflict them four hundred years” (Genesis 15:13, JPS). Therefore, this was known well to the Children of Israel, who were enslaved, that towards the end of the allotment of time given in the prophecy, they should begin to expect a redeemer. Now, the time was at hand; so, when Moses returned to Egypt from Midian, he first approached the elders, along with Aaron, who accompanied him: “And Moses and Aaron went and gathered together all the elders of the children of Israel” (Exodus 4:29, JPS).

At this pivotal moment in the lives of the Children of Israel, when they heard the words that H’Shem had given to Moses, and saw the signs given him to validate that indeed he was the one who H’Shem sent, they responded in a manner that expressed their hope, trust, and faith in H’Shem, who sent the redeemer: “And the people believed; and when they heard that the L-RD had remembered the children of Israel, and that He had seen their affliction, then they bowed their heads and worshipped” (Exodus 4:31, JPS).

As we look ahead, along the trajectory that this world is heading, the days will approach whereof the light will be diminished by darkness; then, we should lift up our heads and look towards the Final Redemption. Our expectations will increase in direct proportion to our understanding that we can only place our trust in H’Shem. “And it is a time of trouble unto Jacob” (Jeremiah 30:7, JPS). The birthpangs of Moshiach (Messiah), the travails that will be brought upon the world, will precede the Final Redemption (Sanhedrin 97a).

parasha Vayechi 5783

parasha Vayechi 5783

“For Your salvation I wait, O L-RD.” – Genesis 49:18

During Jacob’s prophetic review of the tribes, encapsulated in the blessings given to his twelve sons, his expectation is to gain a glimpse of the final redemption. He predicts that “Dan shall judge his people, as one of the tribes of Israel” (Genesis 49:16). He foresees that Samson will descend from the tribe of Dan; yet, the victory of Samson is short lived; Samson is given his moment in the history of Israel, raised up to defend Israel against the Philistines. Yet, he is not the redeemer who will appear at the end of the age. Rather, as is written in Pirkei Avot, “every man has his hour.”

Upon realizing this, he cries out, “For Your salvation I wait O L-RD” (Genesis 49:18). Targum Yonaton paraphrases, “When Jakob saw Gideon bar Joash and Shimshon bar Manovach, who were established to be deliverers, he said, I expect not the salvation of Gideon, nor look I for the salvation of Shimshon; for their salvation will be the salvation of an hour; but for Thy salvation have I waited, and will look for, O L-rd; for Thy salvation is the salvation of eternity” (Targum Jonathan on Genesis 49:18; sefaria.org).

Why would Jacob be concerned about the final redemption, when he prophetically knew of the impending descent of his descendants into the abyss of Egypt, and their subsequent slavery? Shouldn’t his immediate concern have been in regard to the first redeemer, who would bring the Children of Israel out of Egypt and into the Promised Land? Yet, he himself said, before blessing his children, “‘Gather yourselves together, that I may tell you that which shall befall you in the end of days” (Genesis 49:1).

Jacob’s prime concern was not for a limited historical perspective, concerning only the next five hundred years, nor even the next two thousand years. His ultimate concern was for the eternal salvation of Israel; his vision spanned from the nation, that would arise from his seventy-member family in Egypt, all the way until the “end of days,” when the Final deliverance of that nation would be at hand. “For Your salvation I wait, O L-RD” (Genesis 49:18).

Light Will Prevail

The Eighth Day of Chanukah

Light will transcend the darkness in our lives when we cast our gaze towards the flame of truth, the eish tamid (eternal light). The light of the Menorah in the temple is the light of hope and renewal.

A little known midrash connects a small cruze of oil to the renewal of mankind, creation, and the earth itself, after the Mavul (Flood). When the dove brought back an olive branch in its mouth, according to the midrash, Noah pressed enough olive oil to place inside a small container. This cruze of oil was passed down to Abraham, Isaac, and Jacob.

When Jacob returned to Beth El, he anointed the foundation stone with this oil. Then, according to the midrash, he hid the small cruze of precious olive oil. This Place (HaMakom) was none other than Mt. Moriah, where the Temple was eventually established. Because of the miracle of light that lasted for eight days from this precious oil, we celebrate Chanukah today.

“Just as the dove brought light to the world, so too, you will bring olive oil and light it before Me” (Midrash Tanchuma, Tetzaveh 5). This message of hope will be like a small flame illuminating the darkness, despite whatever circumstances may cast a shadow over our lives. Yehi ratzon. May it be His will that the light of hope and renewal throughout the ages will always prevail over darkness, especially today, amidst the encroaching darkness upon the land.

Seeking Restoration

“In that day, I will set up again the fallen booth [sukkah] of David: I will mend its breaches and set up its ruins anew. I will build it firm as in the days of old.” – Amos 9:11, JPSN

If our expectations for the future rest, primarily, upon our fears, anxieties, and concerns having to do with the present, then we may expect to transition to something different in our lives as individuals, and part of the greater whole, based upon our discontent of the current status quo. Yet, we should not permit our expectations to lead us astray, into thinking that some better “state of affairs” will come into fruition, as a result of efforts that have more to do with a vision of utopia, based upon a progressive understanding of social justice, in totale, rather than giving credence to the transcendent wisdom of G-d.

Moreover, there is a difference between social justice, bought with the price of losing our freedoms, while condemning those who are not in accord with the pseudo-morality that it proffers, versus a sense of justice that is balanced by chesed (mercy), bringing about a harmonious world view that treats all according to the same standard. G-d’s worldview and divine plan for humankind differs greatly in kind and means to bring his Kingdom into the world, as opposed to mankind’s vision of New Babylon that is already becoming a dystopian reality.

Therefore, let us strive to be in accordance with G-d’s promises for His people, by looking forward to the rebuilding of the Beish HaMikdash in the near future; so that we may not falter while the world around us descends into darkness, let us fully place our trust in G-d, and our expectations in his divine plan.

Pesach 5782 – 7th Day

“And Moses said unto the people: Fear ye not, stand still, and see the salvation of the L-RD, which He will work for you to-day; for whereas ye have seen the Egyptians to-day, ye shall see them again no more for ever.” – Exodus 14:13, JPS 1917 Tanach

As the Egyptian army approached, Torah records that B’nei Yisrael, encamped near the Sea of Reeds, cried out to H’Shem in great fear (14:10). Commentary notes that the people were divided in their response: 1). Some cried out to H’Shem in prayer, akin to the later writing of the psalmist, “Some trust in chariots, and some in horses; but we will make mention of the name of the L-RD our G-d” (Psalm 20:8, JPS). 2). Another group of the people, having great trepidation about their circumstances, took the exact opposite approach, expressing their regret for having left Egypt, and complaining to Moshe (see Exodus 14:10-12).

When Moshe responded to the consternation of B’nei Yisrael, in light of their present circumstances, despite the seemingly near danger that was imminent, he said to them, “Fear ye not, stand still and see” (see above). Or HaChayim comments, that the words “stand still” convey the essence of prayer, a reliance on H’Shem, turning to Him in the midst of nisyanos (trials). He notes that the same Hebrew phrase is used in the Tanach, in regard to the prayer of Hannah, Samuel’s mother, who prayed in all sincerity to H’Shem. The picture derived from this understanding is one of a people’s reliance on H’Shem, in hope of seeing His salvation at a time of great need, when Pharaoh’s army was bearing down on them.

That night, an angel of H’Shem protected the people from the Egyptians, a cloud darkened the Egyptian camp, while a pillar of light shined upon the B’nei Yisrael. Moshe stretched his hand over the sea; and, H’Shem caused the sea to part by way of a strong east wind. The Children of Israel passed through the sea; however, when the Egyptians pursued them, Pharaoh and his army were drowned in the sea. Our own expectations of H’Shem for deliverance in our lives, regardless of our circumstances, when made through the prayer of sincerity, may bring results greater than our expectations. Especially, when there is no other recourse to be made, it is then that we may see the grandeur of His salvation. This is the type pf prayer that will be required, directly preceding the Final Redemption.

Dawn Arrives Serene

"Come, my people, enter thou into thy chambers, and shut thy doors about thee; hide thyself for a little moment, until the indignation be overpast." 
- Isaiah 26:20, JPS 1917 Tanach

The final dawn arrives to bring

a hopeful message tinged with joy,

compels the soul to lift on high

the weary eyes above the sky.

Until that day, I’ll hide away,

and bide my time, making rhyme,

behind the screen of inner space,

where no one sees my hidden face.

I’ll greet the dawn with praise and song,

without the slightest sound of alarm,

resting in my safest haven,

and in anticipation sing.